A PRACTICAL EXPOSITION Of the Latter Part of Our Saviours Sermon ON TH E MOUNT, From the BEATITUDES, to the End of the SERMON. By JAMES GARDINER, M. A, Sub-Dean of Lincoln. L N T> N: Printed for BERNARD LINTOTT between the Two Tern fie Gates, 1715. THE PREFACE. :HO' the Beatitudes are Subjects fo copious and fruitful, that in explaining of them, I have had occa- fion in the former Volume to trace out almoft the whole Praftice of the Chriftian Life; yet, becaufe in the remaining Paragraphs of this moft excellent Sermon on the Mount, there are fome Precepts altoge- ther new, and others which may give an Opportunity of fetting thofe already explain'd, in yet a clearer and a fuller Light : I have taken them all into this Second Volume, wherein, avoiding Re- petition as mu:h as is poflible, 1 have chiefly enlarged upon fuch Duties and Vertues as our Saviour recommends to us, which were either not mentioned, or but briefly hinted at before j and up- A 2 on 007946 The Preface. on fiich Arguments, as our Saviour here makes ufe of to perfwade us of the Ne- ceflity and Reafonablenefs of them. I have likewife for Brevity fake, pafs'd by fometimes the^r/? Opportunity of en- larging upon feme Points, and deferred them to another Chapter to which they as properly belonged ; becaufe there would elfe in expounding fo large and compre- henfive a Difcourfe, as this of our Savi- our, have often been a Neceflity of re- peating what had been faid before. So that if the Reader meet not always with as much as he expected in the firft Chap- ters, he is defired not to condemn the Omiffion, till he has read over the whole Expofition ; which is defigned for a com- pleat, but fhort Summary of Chriftian Practice. All I have farther to add, is, that the Reader look for no more than a plain pradical Expofition, the full Senfe and Meaning only of our Saviour's Precepts. This I thought proper to advertife, be- caufe fome ( I know ) have found fault with the firft Volume ( viz. of the Bea- titudes) for want of more oA^flication : they were pleas'd to call the Chapters Sermons, and then thought them defici- ent in the oratorical Part ; but this was their Miftake and not mine : For I cal- led The Preface. led them not Sermons, but a practical Exfofitiott) and tho' I had attempted three or four of the 'Beatitudes fir ft in the Pul- pit, I afterwards cut off all the Appli- cation, and fo much altered the Method and Style of the whole, to adapt them to this Defign, that they might really be faid to be done, de novo ; and coft me as much frefh Trouble, as they would have done, if I had never treated of them in another manner, which was the Reafon that I never preach'd any Part of this Se- cond Volume, but wrote it at firft in this way of Expofition. THE THE CONTENTS. o CHAP. I. F EXEMTL4RINESS. Pagei. MATT. V.i 3, 14, 15, 16. CHAP. II. Of the Excellence of the Chriftian Morali- ty above that of the Jews. 26. MATT.V. 17,18,19,20. CHAP. III. Of caufekfs e/lnger y and of contemftuous revenging Language. 51, MATT. V. 21, 22, 23, 24, 25, 26. CHAP. IV. Of Chaftity, and of needle fs Separation af- ter Marriage. 78. MATT. V. 27, 28, 29, 30, ji, 32. CHAf. The Contents. CHAP. v. Of taking God's Name in vain. Page 100. MATT.V. 33, 34, 35, 36,37. C H 4 P. VI. Of Forgiving of Injuries. 115. MATT. .38,39, 40, 41, 42. CHAP. VII. (y Loving of Enemies. 1 3 j . MATT. V. 43, 44, 45, 46, 47, 48. CHAP. VIII. Of oAJmfgiving. 152. MATT. VI. 1,2, 3,4. CHAP. IX. Of Tracer. 170. MATT. VI. 5,6,7,8,9,1 0,1 1 ,i 2,1 3,14,1 5. CHAP. X. OfFaJting. 193. MATT. VI. 16,17,18. CHAP. XL Of not laying uf Treafures ufon Earth, lut of laying them uf in Heaven, and of Truft in God's Providence. 212. MATT. VI. 19,20,21,22, 23,24,25,26, 2 7 28, 29, 30, 3 1, 3 2, 3 3. CHAP. Of Exemplarincfs. CHAP. I. Neither do Men Tight a Candle, and Put it under a 'Bufiel : liut on a Candleflicj^ and it giveth Light unto all that are in the Houfe. Let your Li^ht fo jhine before Men, that they may fee your Good Works, and glorify your Father which is in Heaven. [HIS firft Paragraph' is an Exhortation to he Exewfla- ry in our Religion,, enfor- ced by feveral Companions, which fhew that God by calling us to the ProfefHon of Chriftianity, defigns and marks w out for good Examples of Virtue and Holi- nefs to the World, that fuch Examples mafdo much Service, and that Men who know the Excellence of that Religion we profefs, will certainly exfeff them from w. Let me therefore open to you .the true Meaning of what our Saviour Kas deli- vered, in the four Verfes now under Consideration, by fuppofing^ hkn to have exprefs'd it in the following Manner* " I have told you, my Difciples, that *' if ye wilt indeed be Followers of me, " yefhallbeblefTedandhappy. The very <c Practice of what I require will make " you fo; and the future Rewards of " your Obedience will more thananfwer * all CH A P. I. Of Exemplar inefs. " all your Pains and all your Expe&ati- " ons. But this is an Argument from a your Intereft only ; there are other and " more generous Motives yet behind. " 'Tis fit that as ye fee I have provided w for your Happinefs, ye fhould fo live " as may be for my Glory. If ye live not " more frriftly and vertuoufly in every *' Point than the Generality of Men, the " World will think, I either taught you " no better, or that ye defpife my Teach- " ing, both which will be difhonourable " to me. But if ye live as I have taught " you, they will fay that God is in you of " a Truth ; they will commend that ex- " cellent Inftitutioh I deliver you, and " will be drawn to love and to embrace " that Doftrine, and thofe Manners which " are fo much the Ornament and the Hap- " pinefs of thofe who do embrace them. " I know however the Force of Truth is " fuch, that when they hear my Gofpel " preach'd, and read the Laws which I " have given you, they will own the Ex- f< cellence of my moral Precepts, and " will be fure to expect that ye who ac- " knowledge me to be yourMafter,fhould " do the Things that 1 fay, and fhould be " as much better than other Men, as my " Inftruftions are beyond the Virtue of " the Gentile or the Jewifi Schools. When B 2 " they 4 Of Exemplarinefs. CHAP. I. " they talk of any Part of Righteoufnefs, u they will naturally look to you for an "Example, as the Religion ye profefso- " bliges you ; the Intentjon whereof is " more than a meer inward Faith ', and " fecret Piety; it is to make you emi- " nently, as well as really good, and to " fet you up as Public Patterns to Man- " kind. Confider your felves therefore, " as the Salt of the Earth, by whofe Spi- u ritual Converfation all who know you, ". may be feafoned with a due Relifh and " Tinftureof Chriftian Piety and Good- " nefs. But if ye become 'infipid and " ufelefs, ye will be the worft and the " moft contemptible of all Men. Con- < fider your felves as the Light of the " World, a Candle fet <m a Candleftick, tt for the Direftion'and Ufe of all that " are about you, andasdefign'd by your cc Heavenly Father and Me, to light Men c out of the Ways of Ignorance and Vice, " and fhew them by your bright Exam- " pies the Way to Truth and Holinefs, " and eternal Glory. Confider that the " Eyes of all Men will be upon you as " profefling fuch an holy Inflitution. <c Whatever ye do will be obferved, and " can no more be hid than a City that li ftands on an Hill : a nd therefore as ye de- 44 clare your felves to be my Difciples, let the CH A P . I. Of Exemplar inefs. " the Light of your ft rift and virtuous *' Lives To fhine before Men, that they " feeing your good Works, and admiring " the excellent andufeful Spirit of Chri- < ftianity, a sit appears in you, may glori- " fy J'our Father which is in Heaven, and * chearfully fubfcribe to worfhip and o- <; bey him as ye do. All this I take to be the true Defign and Meaning of our Saviour's Precept here, and the Reafon upon which it is grounded. Let us now confider more diftinftly, I. What thofe good Works are, where- in it is expected we fhould become Examples to all about us. II. What it is to be exemplary in thofe good Works. III. Who they are, that are concerned to be thus exemplary in good Works. IV. How they may be faid to glorify God thereby. I. What thofe good Works are where- in it is expected we fhould become Exam- ples to all about us. ? They are in general the fincere and conftant Practice of the whole Chriftian Religion, but particular- ly of fuch Duties and Vertues as have been recommended to us in the foregoing Beatitudes. As, B $ (i.) 6 Of Exemplar inefs. CHAP. I. (i.y Humility, thinking and fpeaking modeftly of our fel ves, and of every Thing relating to us, defpifing no Man, conde- fcending to thofe below us, being courteous to all, and ready to give Place, not only where it is due, but fometimes where it is not-) rather than contend for it : Sitting loofe to all Enjoyments of the World, not ambitious of Power, or covetous of Riches, not vain and haughty if we have them, nor eager in defiring more ; but content with our Condition whatever it is, bearing Poverty without Murmuring, and Contempt without Refentment. (2.) An hearty Sorrow for all our own Sins, expreffed in a ready Compliance with the Discipline of the Church, and a careful Avoidance of all Temptations for the future. A charitable Concern, or a compaffionate Grief for the Sins or the Calamities of others, but a great Calmnefs and Moderation with regard to any tem- poral Evils of our own. (3.) Meeknefs under all Sufferings from the Hand of God or Men. Obedience and Reverence to the King, to Magi- ftrates, to Parents, Husbands, Matters, or any other to whom we fbould be fub- jeL Obliging Behaviour and Refpect to Friends. Forbearance, Patience, and doing good to Enemies. Giving no wil- ful CHAP. I. Of Exemplar inefs. ful Offence or Provocation to any Body. Not given to Pofitivenefs or Contradifti- on. Not railing at or fpeaking evil of others, but covering the Faults of our Neighbours in Converfation, and putting the beft Conftruftion upon every Thing that it will bear. Andlaitly 5 allmanner of Gentlenefs towards thofe who are un- der our Government, or any way below us. (4.) A generous Aim at Perfection, a Mind not Satisfied with any certain Stint of Goodnefs, but catching at all Oppor- tunities of growing wifer and better eve- ry Day. Frequenting the fuMck Tracers and Sermons at Church, and that with a fevere and clofe Attention, a regular and decent Piety, receiving as often as we can, the Sacrament of the LorcFs Suffer : keep- ing up the Exercife of Religion alfo in our Families by Prayer, Reading, and good Inftrutions. And together witft all this, a prudent and induftrious Zeal to make Religion flouridi in our Neighbour- hood, or where-ever elfe we can promote it. ($.) A merciful Difpofition to pity,fup- port, and do all the Good we can, to fuch as are in Want and Poverty, or any other Affliction, weeping with thofe that weep, being kind and tender hearted, charitably B 4 g'- gi R 8 Of Exemplarinefs. CHAP. I. iving or lending as there is Occafion : eleafing Debts where an honeft minded Debtor is not able to pay ; helping the Oppreffed and Fatherlefs to their Right,fo far as it is in our Power ; and punifhing Offenders (when the Law calls for it) in fuch a manner as will {hew us far from an ill-natured Delight in punifhing, (6.) An honeft Simplicity in all our Words and Actions, without any Difguife or double Meanings, being fincere in all our Friendfhips and all our Civilities ; fair and ingenuous in all our Dealings, plain and open in our Promifes, and juft to the Performance of them. A ftrict 'Purity in Converfation, avoiding every Thing obfcene or indecent ; a Chaftity in our Behaviour, free from not only all actu- al Lewdnefs, but from all lafcivious Steps towards it. A contfant Courfe of Tern- ferance and $obriet} 9 abhorring even the moft remote Degrees of Drunkennefs. (7.) A peaceable Temper with regard both to the Church and State, detefting all manner of Schifms in the one, and Factions in the other ; and labouring fo far as it may be any way in our Power, to prevent or put an End to fuch Diftur* bances, not affecting Novelty, not rai- fing a Duft againit every Thing we do not like ; but attending impartially to Argu-- ments CHAP. L Of Exemplar inefs. 9 ments on either fide, complying as far as we can, or retaining our different Senti- ments with Charity and Good -nature ; endeavouring alfo in our Neighbourhood to make Peace amongft others ; and, as much as in w Hes^ to live Peaceably with Rom. u. all Men. ** (8.) Conftancy under Perfecutions ; holding f aft the Form of found Words , the* Tim. i. Faith and Doclrine of the Gofpel ; going * 5 ' on with Refolution and Courage in the Difcharge of every ChriftianDuty, what- ever Sufferings, Reproach, or Danger may lie before us ; and rejoicing under all, as having an Eye to the bleiTed Re- compence of Reward. Thefe, and fuch other Vertues and Gra- ces, make up that Light which is to jhine before Men^ the Cha rafter of an accom- plifhed exemplary Chriftian. And can there be a more beautiful Character in the World ? Can there be a more illuftri- ous Ornament to human Nature, than one thus uniformly good ? Let us now confider, II. What it is to be exemplary in thefe good Works ; or what it is that is ex- pefted from us more than ordinary, with regard to them. And here, i. We io Of Exemplarinefs. CHAP. I. (i.) We muft labour to be eminent ift every Vertue ; not only to have more Ver- tues than the Generality of Men, but to praftife them in a greater Height and Perfe&ion. We muft do fomething ex- traordinary in Religion ; not contenting our felves with the common Degrees of Goodnefs, or with juft fo much as may ferve to fatisfy the Clamours of Confer- ence, or be fufficient, as we think, to bring us to Heaven. We muft endea- vour to be more humble, more meek and peaceable, and merciful, &c. than thofe who have fome Reputation in the World for being fo. We muft thus behave our felves, not only when there is no great Temptation to the contrary, or when an Occafion happens to us in the common Road of things, but in the moft difficult and trying Inftances we muft give a Proof by our outward Carriage, that the Ver- tue we pretend to is owing to an inward Principle, and is really habitual to us from the Power and Influence of our Re- ligion. (2.) The fetting a good Example ne- ceffarily implies that our Vertues fhould be vifible and covfpicttoztf to the World. But here lies a material Difficulty, fo to manage this Point, as that Pride and Hy- pocrify {hall have no fhare in it. For our Savi- CHAP. I. Of Exemplarinefs. ii Saviour cannot be thought to tolerate hereby (much lefs to require) that Pha- rifaical Vanity and Oftentation, which in fo many other PafTages he condemns with all the Earneftnefs imaginable. The Meaning therefore of this Precept, Let your Light fo Jhine before Men, that they may fee your good Works, cannot be, that our own Glory and Reputation fhould be the Principle of what we do, or that we fhould have any Defign at all upon the Efteem of Men, fofar as it concerns our felves. It is the Vertue, and the Divine Inftitution of Chriftianity, from which that Vertue flows, and not the vertuous Man, which we fhould labour to recom- mend to the Efteem of Men by our Lives. It is that they may glorify our father which is in Heaven, as the latter Part of the Verfe fufficiently explains it. The Glory of God and the Good of Men, muft be our only Aim in producing our Ver- tues or good Aftions to the public View. We muft avoid, as much as is poflible, all felfifh and unworthy Schemes of &4f- flaufe, Reflect, or private Interefi, in them ; referring all the Honour to God, the Author and Infpirer of whatever Good we can attain to ; and defigning all the "Benefit (over and above our own Salva- tion) to the Souls of others, who may * there-* 1 i Of Exemplannefs. CHAP. I. thereby be wrought upon to come into the fame good Meafures of Vertue and Religion, which they fee us praftife, and by confequence be brought at length to the fame eternal Happinefs which we hope for. Our next Enquiry (tho' it may feem in part prevented) will demand fome ne- ceffary Enlargements. Let us confider therefore, III. Who they are that are thus con- cerned to be exemplary in Good Works. &411 Chriflians in general, every one who has profeffed himfelf by Baptifm a Difci- pie of the Holy Jefits, is obliged by this Precept to Exemplarinefs ; for it is to Vid. In- thefe (and nottohisApoftlesonly, or the cl . er gy) that our Lord dire & s himfelf in this whole Sermon: And therefore we find the very fame Comparifon or Meta- phor, which is here made ufe of, Light and Shining, apply 'd exprefly by St. 'Paul to every Chrifiian^ as fuch ; for fo he ex- horts the Thiliffians, That ye be blame- lefs and harmlefs, the Sons of God, without Rebuke, In the midftofa crooked find fer- verfe Nation, amongtt whom ye SHINE as LIGHTS in the World. Every Chri- ftian, let his Station or Circumftances be what they will, whether he be a public or CHAP. I. Of Exemplarinefs. i % or a private Perfon, known to many or to few, is to look upon himfelf as obliged to bsholy in all manner of Conversions he i P<*. i< that has called him is holy ; and make it his I$ * Bufinefs fo to live, as may be a Credit to the Religion he pretends to. This, by his very Profeffton of Chriftianity, is ex- pefted from him at all Times, and in all Places ; but more efpecially when he lives among Heathens, and other Infi- dels, Strangers or Enemies to the Name of CHRIST, who will be generally apt to form their Judgment of our Religion rather by the Influence it has upon our Confciences and Practice, than by its own Truth and moral Excellence. They hear it called indeed an holy Religion, an In- ftitution of great and glorious Vertues (and fuch it certainly is) but when they caft their Eyes upon our Lives, and ob- ferve, that inftead of all this Holinefsand Vertue, that fhould follow there, we arc no letter than themfelves, and too often (I fear it may be fa id) much worfe ; will it not be a moft dreadful Prejudice to Chriftianity ? Let all who travel abroad to fuch Parts of the World where our Reli- gion is not known or not received, all who go to refide in our Foreign Factories and Plantations, confider this Precept of our Lord 5 as more immediately arfefting them. Let 1 4 Of Exemphrinefs. CHAP.!. Let it be their Care above all things fo to Phil.i.27. ij ve? 0^ becomes the GcffelofChrift, having j Z Pett 2 ' the ir Converjation honetf among the Qen- tiles, that by their goodWorks which they Jhall behold, they may glorify God in the 'Day of Vifitation ; and be ready to embrace, when preached to them, that holy Faith, that pure and perfect Law, which fhines fo bright in Practice. But if they live contrary to it, they difgrace themfelves, and their Religion 'too ; they make Chri- Rom. z. ftianity to be abhorred, the Name of GO'D i 4 Tim<5 and CHRIST to be blaffhemed among i. ' the Gentiles ; and wo to him by whom the Mat. 18. Offence cometh. The Cafe is much the fame with fuch as live in a vicious Neigh- bourhood, where Chriftianity is profefs'd, but little or nothing of the true Spirit of it to be feen. Thofe few who are good in fuch a Place, have need to be exem- flary in Goodnefs, and have peculiar Ob- ligations upon them fo to be. That Chriftian who by the Grace of God has withdrawn himfelf from the evil Cuftoms and Practices of the wicked World about him, and makes Profeflion to live more firicl:ly to his Saviour's Rules, to be more fober, vertuous, and religious, than thofe others, and thofe much the greater num- Tit.i, id.ber, who own the Name of CHRIST, but in their Works deny him, is very deeply con- CHAP. I. Of Exemplarinefs. 15 concerned to give a great and eminent Example of all forts of Vertue. To be indifferently or obfcurely Good, is but a barren, I had almoft faid a contemptible Character in blip. G O D and the World expect much more from him, or the one -will have but little Glory, arid the other but little Benefit by his Example. He is bound in Point of Honour, as well as Confcience, to excel, as he pretends to be more effectually convinced than others, of the Excellency of the Chriftian Law, and the Reafonablenefs and Neceffity of Living up to it. But to proceed, tho' att Chriftians in whatever Station are bound to be Exemplary, that others may be drawn to Goodnefs, and encouraged in it, there are fome whofe Order, Rank, and Circumftances in the World, will carry the Light of their good Works much farther, and by the more exten- five Influence, or at leaft the greater Power and Weight of their Examples, may glorifie GOD more effectually, than fuch as have not thofe Advantages. Amqngft thefe I reckon, (i.) -^r-inces and Great Men, all whofe Birth and Quality, Eftate or Reputati- on, make them regarded above the gene- ral Level of Mankind. 'Tis evident by long Experience, that the Example of fuch as 1 6 Of Exemplar inefs. CHAP. I. as I have now mention'd, has force e- nough to bring either Vertue or Vice in- to Pafhion. Thefe are indeed a City fet on an Hill, which cannot be hid; what- ever good or ill they do, will be obferv'd by every Body, and talk'd of far and near. And as 'tis impoflible to conceal their moral Character, becaufe the Sta- tion they are in expofts it whether they will or no, 'tis almoft as impoflible to defeat the Influence it is likely to have on the Morality of others. Whatever the Trince is, the Court will either be or feem to be, becaufe of their Dependance and Expectation from him. Whatever the Court is, the City and Country Gen- tlemen will be apt to imitate, and to en- deavour to recommend themfelves by putting on the Courtiers Vertues or Vi- ces. The Common- people look upon the Nobility and Gentry who live amongft them, as their Patterns, right or wrong, and by a natural Pride are prone to va- lue themfelves upon doing as they do. It is therefore of exceeding great Confe- quence, that thefe Men of Note and Fi- gure fhould fet good Examples : For pro- bably nothing of meer Human Means would tend more effectually to reform the Age, than fuch Examples, general and continued, as 'tis certain the contra- ry CHAP. I. Of Exemflarinefs. ry tends more than any Thing to de- bauch it. (2.) The Clergy in all Stations and Degrees, are peculiarly bound in Decen- cy as well as T>uty 9 to live up to what they preach. The World is fo well fa- tisfied in this, that the Clamour of their Countrey will aifuredly follow them, if they do not ; and nothing gives a more popular Scandal to Religion, than the vicious Lives of fuch, as by their very Function and Office are fent forth to be Treachers of Righteoufnefs. 'Tis true, that if they fet an ill Example, it is no Excufe for defpifing or neglecting the Holy Precepts, which, by Authority from Chrift who fends them, they deliver ; for let them live as they will, yet if they give us from the Pulpit the true Faith and Do&rine of the Gofpel, what they preach, and not what they praftife, is certainly the Rule by which we fhall be judged for Eternity* Our Saviour has plainly taught us to diftinguifh thus, in his Remark upon the Scribes and Tha- rifees : The Scribes and Pharifees Jit in A Mofes Seat. All therefore whatsoever they * 3- lid you obferve, that olferve and do ; but do not after their Works, for they fay and do not. Yet the Obligation upon the Chriftian Clergy, to live up ftriftly to Vol. 2. C their 1 8 Of Exemplar incfs. CHAP. I. their Dodrine, is as ftrong as Scripture and Reafon can make it. St. Taut char- Tim. 4. ges Timothy, 'Be thou an Example of 6 Be- 2 * Kevers, in Word, i/i Converfation, in Cha- rity, in Faith, in Turity. And St. Peter gives it, as a general Order to all Elders or Presbyters, that they fhould be En- Pet. s.famples to the FLOC/C, that when, the 4- chief Shepherd fhall appear, they may re- ceive a Crown of Glory, which fadeth not away. As for their Obligation from Rea- fon, there needs no other Argument for their Exemplarinefs, than that a Chara- cter for Vertite and Piety will be of migh- ty Advantage to them in the Difcharge of one great Part of their Office, that of TerfawfioM ; for no Man can be a good Preacher, who is not remarkable for a good Life and Converfation, a Reputa- tion for Vertiie being of great ufe to an Orator in gaining upon the Affections of any Auditory. Ptrgii makes the Autho- rity of fuch a Speaker, of Force enough to appeafe the Anger of an enraged Multitude. Turn fietate gravem, ac merit is p, forte vi- ( mm quern Confpexere, /ilent, aneBifq\ auribus aftant, Hie regit diftis animos, & peclora wulcet. . Ano- CHAP. I. Of Exemplarinefs. 1 9 (3.) Another Order of Men, whom I reckon to be under fpecial Obligations to an exemplary Life, is Magistrates ; fuch as by whatever Title are entruft- ed with the Execution of either the Ci- vil or Ecclefiaftical Laws of their Coun- try. The Legal Punifhment of Vice, fo far as it falls within the lafh of Canon or Statute, is doubtlefs, as much a Part of their Bufinefs as any other. They are the Minifters of God, Revengers to exe~ Rom - f * cute Wrath ufon him that doth Evil, fent 4 ' by him with this exprefs Commiflion, for the Punishment of Evil-doers, and for the Traife of them that do well. If this be their Office, as it certainly is, ought not they in Point of Honour and Juftice, to fet Examples to thofe they govern, of all thofe Vertues which their Commif- fion ties them to protect and recom- mend ? (4.) Parents and Mafiers of Families are peculiarly obliged, tho' their good Example be contracted within a nar- rower Obfervation, to let it fhine as far as it can, for it may be of great Impor- tance. Children from that natural Love implanted in them towards their Parents, are almoft neceffarily led to the Imitati- on of what they hear them fay, and fee them do. And Servants enured by the C 2 con- Of Exemplar inefs. CHAP. I. conftant Familiarity of every Days At- tendance upon them, will be apt to take the ftrongeft Impreffions from their Ex- ample, and to pratife accordingly, when they fet forward in the World themfelves. If a Parent or Mafter (hews himfelf Pious and Vertuous in all his Converfation, 'tis to be hop'd, that all his Dependants will hereafter, in their feveral Families, purfue the fame good Methods of keeping up Religion by daily Prayers, and reading of the Holy Scriptures, by a ferious Ob- fervation of theLotd's Day, and bringing their Children and Servants conftantly to Church, in which themfelves have been train'd up, and propagating it to late Pofterity. There remains now only the Fourth General Head to be confidered ; and that IV. How we may le faid to ghrifie God ly our good Works. God is Effential and Eternal Glory, to be himfelf is to be infi- nitely Glorious, and Glorious only from himfelf. His Juftice, his Mercy, his Power, hisWifdom, his Truth, his Un- changeablenefs, his every Attribute is a diftincl: and perpetual Ray, and fuch an abundant Stream of Glory from his own Divine and Excellent Nature, as renders it CHAP. L Of Etfemflarinefs. 3 1 it impoflible, for either Men or Angels in a ftrit Senfe to glorifie him ; that is, to add any new Honour or Luftre to him, by any Thing they can fay or do. But tho' we cannot make him more glorious than he is, we may fo declare his Gkry to our Fellow-Creatures both by our Words and Actions, as may make them more deeply fenfible of it, and draw them to the like Acknowledgment and Admiration of him. And in this Senfe, I fuppofe it is, that we are fo frequently enjoined to gkrifte God, and to do all R m. is, 1 the Glory of God. And we are told, notf Cor%|0t only in this Paragraph of our Saviour's 15. Sermon, but in feveral other Places of the New Teftament, that God is plea- fed to look upon himfelf as then efpeci- ally glorified by us, when by an Holy Converfation, fruitful in good Works, we imitate him, and live according to his Laws: Herein is my Father glorified, W^vi fays Chrift, that ye "bear much .Fruit. So * St. Taul alfo, 'Being fiWd with the Fruits ph l- < of Right eoufnefs, which are ly Chrift Je- jus unto the Glory and Praife of God. And St. Teter exhorts Chriftians, fo to be- have themfelves amongfi the Gentiles, That by their good Works which thefefhall i Pet. 2. lehold) they may glorifie God in the Day**- cf Visitation. Now God is glorified by C our 22 Of Exemplarinefs. CHAP. I. our good Works, or in other Terms, we do by our good Works fet forth the Glo- ry of God, and recommend him to the Veneration and Efteem of our Fellow - Creatures. (i.) As he is our Creator. He made Mankind in his own Image, and ftamp'd upon him the Impreflions of his own Ho- linefs, Goodnefs and Beneficence. By the Fall we became wretchedly degene- rate, and loft this Likenefs to him in which we were created ; but by the A f- fiftance of his Grace given unto us in the New Covenant by Jefus Chrift, we are enabled in fome Meafure to recover it; and the more Holy our Conventions are, and the more Beneficent we are to others, the more honourably we repre- fent our great Creator, whole Image we were made to bear. Whatever Goodnefs we have, muft neceflarily be derived from him: For the Moral, as well as na- tural Excellence of our Being, can be no more our own primary Ad or Improve- ment, than our Being it felf. Iffo, the glorious God who made us muft be infi- nitely Good, or he could not have com- municated any Thing of Goodnefs to us. By our good Works therefore we repre- fent, tho' imperfe&ly, the Goodnefs of God CH A P . I. Of Exemplartnefs. a 3 God who has ftamp'd his own Image up- on us, and who has qualified us for, and incites us to the Praclife of them. We glorifie God thereby, as we lead Men to the Confideration of him, as the Fountain of every Excellence, the <^# thor of every good and ferfeftt Gift: ; the I7 . main Spring of all the Benefits which Men receive from us, from one another, or from the Miniftration of any other Creature, as well as from the immediate Hand of his own Providence. But, (s.) By our Holy Converfation and good Works, we alfo fet forth the- Glo- ry of God as our Redeemer, and Law-gi- ver. We are exprefly told by St. Tax!, what the Defign of our Redemption was ; Chrift gave himfelf for us, that &?Tit. 2. 14; might redeem us from all Iniquity, and furifie unto himfelf a -peculiar Teof/e, zea- lous of Good-works. And in another Place, that we are created in Chrift Je-E?h.z.i . fas unto Good-works, which God hath be- fore ordained, that we jbould walk in them. Now when we anfwer the De- fign of our Redemption, and walk in that Order, and in the Praclife of thofe Things which are prefcribed to us there- upon, we may be faid to glorifie our C 4 Re- Of Exemplar incfs. CHAP. L Redeemer, as we publicly juftifie his Undertaking, acknowledge our felves to have been in a State of Mifery and Condemnation, confefs the Neceflity of his redeeming Love, and that the Me- thod which he has appointed, is the on- ly Way to be Safe and Happy. By our ready Compliance with him on his own Terms, we necefTarily imply all this, and by embracing the ftrift Con- ditions of Holinefs, purely at his Dire- ftion, againft the Current of our fenfu- al Appetites, our natural Paffions, and our worldly Interefts ; we plainly de- clare our Efteem and Veneration of him, we fubfcribe to the Wifdom of the Lawgiver, and to the Excellence of his Laws, and we recommend them by our Example to the Liking and Obe- dience of Others, as Holy, Juft and Good. f And thus it is, that by our good Works we glorifie God. We add no Glory to him, which he had not infi- nitely and eflentially in himfelf before: But we declare his Glory to the World, and recommend him to the Love and Ad- miration of our Fellow-Creatures. Let us therefore, as we, are bound by all the CHAP. I, Of Exemplarinefs. the Ties of Gratitude and Duty to God, and by the Intereft of our Eternal Hopes, fo caufe the Light of our Chriftian and Holy Converfation to {hine before Men, that they feeing our good Works, may ghrifie our Father which is in fteaven. CHAP. 26 Of the Excellence of the CH A p . II. CHAP. II. Of the Excellence of the Chriftian Morality above thai of the Jews. X IT A T* T* "\T O M^l T. V f ,17, io, i9r ao - T/&/'0]& zrttf &tf 7 am come to deftroy the Law 'and the Trophets : I am not come to deftroy, lut to fulfil. For verily I fay wptQ yaftjfTill Heaven and Earth fafs, onetfd*r one tittle (hatt in no wife fafs from the Law, till all le fulfilled. Whofoever therefore flail Ire ok one of theft leaft Commandments, and flail teach Men fo 9 he flail le called the leaft in the Kjngdom of Heaven: "But whofoever flail do, and teach them, the fame flail le called great in the Kingdom of Heaven. For I fay unto you. That exceft your Righ- teoujnefs flail exceed the Right eoujnefs of CHAP. II. Cbriflian Morality. 27 of the Scribes and Thari/eei, ye {hall in no cafe enter into the Kjngdom of Heaven. IT R blefTed Saviour being now about to correct cer- tain Err or s, which were crept into the Morality of ^2P^lS ^ ie J e<ws > to enforce f me * Duties, which were not before look'd upon as Obligatory, and to explain others which were not right- ly underftood, thought it necetfkry to ufher in thefe Improvements with a Pro- teftation, that he was not come to deftroy, lut to fulfil the Law and the Prof bets ; left either the Jews, who were always jea- lous of any Innovations in their Law, fhould be prejudiced againft, and offend- ed at him, as derogating from their In* ftitution; or left his own Difciples fhould think, that becaufe he gave them new Precepts, he made void their Obligati- on to the ancient Scriptural Morality. He therefore adds, For verily I fay unto you, till Heaven and Earth fafs 9 &c. as tho' he fhould fay, The Moral Law, " the Precepts of Piety, and Vertue, " which ye have received from Mofes " and the Prophets, are of perpetual " Force, and your Obligation to them " can- a 8 Of the Excellence of tie CHAP, it " cannot by any Means be diflblved, " till the World it feif, and all Things tt in it have an End. Whofoever there- " fore fhall pretend a Liberty from my <c Inftitution, to flight the leaft of thofe a Commandments, and to teach Men " that they may do fo, will find him- u felf in a fatal Error, for he fhall ne- " ver enter into that Eternal Glory, tf which is the Reward of pious and ." obedient Souls: But they, and they ft only, who adhere both in their Life <c and Doctrine to them, fhall be recei- <* ved into the Kingdom of Heaven. u For fo far am I from abrogating any " of thofe Duties, and Vertues, which w your Doftors teach you from that w Law, that whatever they bid you ob- <( ferve with regard thereto, I alfo re- 4< quire you to obferve and do; and not " only fo, but I tell you plainly, that i( ye have much more to pratife than u they teach you; and whofoever from a henceforward fhall expecl: Eternal " Happinefs, they muft go beyond the " Scribes and Pharifees, both in the <{ Righteoufnefs of their Lives, and their " Infix unions too. In farther explaining of this Para- graph, there will be no Neceflity of en- larging upon the Meaning of thefe Words, Think CHAP.!!. Chriftian Morality. 29 Think not that I am come to deftroy the Law and the Trophets, I am not come to defiroy, becaufe they will be clearly and fully explained, from what will be faid on the two following Heads. I. What muft be here understood by our Saviour's fulfilling the Law and the Prophets. II. In what Inftances our Righteouf- nefs muft exceed the Righteoufnefs of the Scribes and Tharifees. I. What muft be here underfiood ly our Saviours fulfilling the Law and the Tro- fhets. Our bleffed Saviour may be faid to have fulfilled the Prophets, in that he accomplifhed all Things, which the Pro- phets foretold of him. Hence we meet with this Expreffion frequently in the Evangelifts, That it might le fulfilled, which was ffoken ly the Trofhets. And he may be faid to have fulfilled the Law, in that he tranfgreifed no one Com- mandment of the Law. For thus he fpeaks of himfelf to the Jews, Which cf^f n 8 ' you convinceth me of Sin ? And thus to his Difciples, The Prince of this World comet b, J hn J ^ and hath nothing in me. But the mean- ? ing of his fulfilling the Law and the Pro- phets, in this Place, is according to the Senfe 50 Of the Excellence of the CHAP. II. Senfe of the Fathers and beft Expofitors, that he cmfkated and fsrfefted the Mo- ral Law delivered to the Jews by M&fes and the Prophets, refining upon the fe- veral Precepts of it, and extending them to fuch a Compafs of Obligation, as was either wanting or undifcover'd there be- fore. To clear this Matter, it will be requifite to fhew, (i.) That the Jewijh Moral Law was not defigned by God to be the lafl and moft ferfect Revelation of his Will: "But that the farther Improvement and Perfection thereof, was reserved for the Times of the Meffiah. Tho' the Almighty, to keep up the Knowledge of Himfelf as the only true God, cali'd the Pofterity of "Jacob to be his peculiar People ; and to afTert his Right of Government, delivered them a Law by Mofes, yet he dealt with them therein as a hard-hearted ftubborn Race, receptive only of the outward Forms of Religion, but averfe to the fpiritual and inward Subftance of it. For this Rea- Ibn their Law turn'd chiefly upon fom- fous Ceremonies and external Observations, that the Parade and Splendor of Idolatry in the Countries round them, might make the lefs Impreffion upon the Fancy of a People, that knew not how to re- lifli a plain and fimple Way of Worfhip ; and CHAP. II. Chriftian Morality. 3 1 and that the Myftical Prefcriptions of Heathemfm might not attraft their Con- fciences, who were exceedingly enclined to Superftition. They had alfo feveral Political Conftitutions laid down to re- gulate them as a feparate State; and fome few Moral Trecepts : But thefe lafl fo jfaringly delivered, and in fuch gene- ral Terms, as fhews they were only to lead the -Way to a future and fuller In- ftru&ion, a compkater Revelation which fhould be made by the MeJJiah. For that fuch a Revelation more com pleat and perfeft was referved for Chrirr, even Mofes, their own great Law-giver, fore- told, and charged them ftri&ly with O- bedience to it. The Lord f aid unto me, Deut 18. / will raife them uf^ a Trofhet from among r 7i l8 > 9* their TBrethren, like unto thee, and will fut my Words in his Mouth, and he flail /peak unto them all that I/hall command him. And it /hall come to fafs, that who- foever will not hearken unto my Words, which he (hall ffeak in my Name, I will require it of him. This is exprefly in the New Teftament applied toChrift; and A 2 s? '"* what isherefaid, that he fhould be like 7 '^ unto Mofes, imports, that he fhould be a Law-giver to his People, as Mofes was, the Author of a New Difpenfation and Revelation of the Will of God. And the Excel- 3 1 Of the Excellence of the CHAP. II. Excellency of his Law is intimated in that Expreflion, liuillfut Ml WORDS in his Mouth* and hejhall ffeak unto them ALL that 1 SHALL COMMAND him. It's true, the Law ofMofes was the Word of God, and he delivered nothing but by Command from him : Yet as this Prophe- cy is moft vifibly in the Intention of it, a gracious Promife> and a great Significa- tion of the Divine Favour, as alib a fe- cond Inftance of extraordinary Revelation, it muft in Reafon be fuppofed, to be more Perfect and Excellent than the former : For if it was not, if they had not fuffici* ent In ft ruction by the Law of Mojes, where would be the Benefit that fhould make it the proper Subject of a Promife ? If a fecond Revelation be not more per* feet than the firft, there would be no need of it. And that this more perfect Revelation promifed here by Mofes, and referved for that great Prophet whom he fpeaks of, has Reference more efpecially to the Moral Law, and to the Improve^ ments that fhould be made therein, ap- ut. 1 8. pears f rom th e declared Occafion of ma- king that Promife to the "Jews. It is grounded upon the Terror that the Peo- ple were under from the Thundrings and Lightnings, the found of the Trumpet, and other awful Signals of God's Pre- fence, CHAP. II. Chriftian Morality. 3 3 fence, when he fpake to them from Mount Horel, or Sinai y and their Defire there- upon, that God would no more reveal himfelf in that dreadful manner to them. God approved their Requeft, and promi- fed he would for the future deliver his Commands by Mofes, and after him more fully by the Mefliah. Now when was it that God fo fpake to them, and his Ter- rors made them fo afraid, but when the ten Commandments, or the Moral Law, was E *od. 20. delivered ? Which plainly intimates that l8 ' **' the MefTiah fhould in after Ages enlarge, explain,and perfect thofe Commandments. I will therefore now proceed to fhew, (2.) That Chrift did thus improve the Moral Law of Mofes, and the Trofhets ; and that, i. As to the ^DoBrinal and Treceptive Part of it, in feverai Inftances, which were either wanting in the former Dif* penfation, or at leaft unknown and un- iJifcovered there, and not obligatory, till they were revealed by him in the Chri- ftian Syftem. For proof of this I fhall need to have recourfe no farther than to his Sermon on the Mount, which is now under our Confideration. And I (hall but juft name the Inftances, becaufe they will be treated of more largely in their proper Place. The Third Command- Vol. 2. D ment, Of the Excellence of the CHAP. If. ment, which the Jews reftrain'd to the Cafes of Blafpherrty and Perjury, he has extended to all prophane, and rafh or needlefs Swearing. The Sixth, againft Murder, he has enlarged to a Prohibition of all caufelefs and immoderate Anger or Refentments, tho' only cherifh'd in the Breaft ; but if they proceed fo far as to vent themfelves in pafTionate and reviling Language, he has reprefented to us what was before unknown, the Sinfulnefs and Danger thereof, with regard to the Pu- nifhments of another World : And the Neceflity of Reconciliation with an of- fended Brother, in order to the Accep- tance of our Prayers with God. Upon the Seventh Commandment, which the Jews thought concerned only the out- ward and compleat Acts of Lewdnefs, he has introduced an Interpretation, that makes the very looking upon a Woman with luftful Fancy and Defires, criminal. The Permiflion of Divorce, which for the Hardnefs of their Hearts the Law of Mofes had indulged them, our Saviour has reftrain'd to the Cafe of Fornication only, and reduced the facred Ties of Marriage to their original Stri&nefs. Re- taliation of Injuries had been allowed by the Mofaical Law ; but Chrift has here forbidden it, commaads us to love our Ene-* CHAP. II. Chrijiian Morality; 3 5 Enemies, and to return Good for Evil. In thefe, and feveral other Precepts/ which might be gathered out of this Ser- mon, and from other Parts of the Gofpel, our Lord has raifed the Duty of a Chri- ftian to fuch a Pitch of Excellence, as the Jewijh Morality knew little or nothing of. But this was not all the Advantages he introduced above the Law ofMofes : For, 2. He improved the Moral Law in re- fpecl: of the Sanction alfo, the Tromifes and Encouragements annex'd to the Ob- fervance of it ; viz. the oAffiftance of the Holy Spirit of Grace, the full and free Re- miffion of Sins, the Reward of Everlafting Life, and the Penalty incurred by obfti- nate Difobedience, eternal Mlfery in Hell. The Jews had no fuch Tromifes made them of "Divine <AJJiftance ly the Holy Spirit, to enable them to obey, as we thro 7 the Mercy of God in Chrift abun- dantly enjoy under the Chriftian Law. Tho' it is not to be doubted, that all good Men amongft the Jews were enlightned and aflifted by the Holy Spirit of God, for of our felves we can do nothing, and even bad Men reftrained by the fame Spi- rit from being worfe : yet this was not the Matter of any formal and explicit Tromife under that Difpenfation, nor were thofe bleffed Influences fo freely, frequently, and D 2 emi* 36 Of the Excellence of the CHAP. II. eminently poured out, as fince the coming of our Saviour. Remifjion of Sins was but fparingly propofed to them, at no (mall Trouble and Expence in Sacrifices ; and even this was ftill but for Offences of a fecond Rank. But there were many greater Evils, from which the criminal 'Jew could not be juftified by the Law of Mofes : for in the twentieth Chapter of 'Leviticus, and elfewhere, we find Exci- fion threatned to feveral Impieties, either by the immediate Hand of God, or by the Magistrate. In thefe Cafes the Jew had no Place left for Expiatory Sacrifices, tho* God might neverthelefs, where true Re- pentance intervened, be merciful to him in another World, through the intended future Sacrifice of Chrift. And to this after-Difpenfation by Chrift, was referved that general and public Promife of Par- don for all Sins, even Blafphemy it felf, except the Blafphemy againft the Holy Ghoft. This our Saviour himfelf pro- claimed while he was on Earth, and corn- Mat, ii. mandedhisApoftlesalfo, tliztRefejitance Luke z4 anf L Rewijfion of Sins fhottld be f reached in 47. kix Name amongfl all Nations, beginning at Jerujalem ; who accordingly publifhed this great Advantage of theGofpel where- A&S 13. ever they came, declaring, that all who 19- believe are'^ftified by Chriftfrom all things CHAP. II. Chriftian Morality. from which they could not Is }ufiifie 3 ly the Law of Mofes. Again, what Moles and the Prpphe'ts fromijed to the Jews /> their Obedience, was only with regard to this prefent Life ; a long and happy Errablrfh- ment in the Land of Cayagn. the out- ward BlefUngs of Providence, Health and Riches, a numerous Pofterity, a fruitful Soil, a flourishing and profperous State. And what they threatned upon *Difobe- dience, was only Oppreffion from their Enemies, Captivity, a temporal Death, and other things contrary to the Rewards juft mentioned. But the Gofpel Re wards and Punifhments are of infinitely greater Confequence, even eternal Life and Haf- finefs in Heaven, or everlafling Mifery in Hell. It was Chrift who brought Life and Immortality to light through the Gofpel. He clear'd the Doctrine of the Refurre&i- onboth by Arguments and Inftances, by raifmg others from the Dead, and rifing again himfelf. He repeated and con- firm'd the Promifes of it in plainer Ex- preilions, revealed the future Judgment, and defcribed the State of the Juft and Unjuft which fhould follow thereupon, as far as was any ways necefTary to guard the Obfervance of his Precepts, to excite Men to Piety and Virtue,by the AfTurance of a Crown of never fading Glory, Joy, D 5 and 58 Of tbe Excellence of the CHAP. II. and Peace in Heaven, to the Obedient ; and deter Men from the Love and Practice of Sin by themoft dreadful and perpetual Punifhments that will attend it in ano- ther World. And by all this added a Strength and Sanction to the Chriftian Law, very far above that of the Jewifh. 3. And laftly, He improved it in the Extent and Comfafs of its JurifdiffioXj or the Number of Subjects under the Obli- gation of it. The Law of Mofes was given but to one particular Nation, and demanded not Obedience from any other, except thofe few religious Foreigners who fhould from time to time become volun- tary Profelytes. The reft of the World were left to live by the Dictates of meer natural Confcience, and the dim Light of Reafon, ibmetimes improved, but oftner perplex'd by the various and uncertain Schemes of Philofophy. But the Church of God, which for fo many Ages was con- fined to a little Corner of the Earth, the Land of Canaan, was to be extended to all Nations without diftinftion, when the Mefliah fhould appear. His Law was to be univerfal, and to oblige the whole Race of Mankind. And no Law could be better fitted for that purpofe: The whole Burden of Ceremonies being laid afide, the Inftitution of Chrift is fuch as flows CHAP. II. Chriflian Morality. 39 flows from natural and eternal Right, is agreeable to the Reafon and Capacity of all Mankind, a plain and practicable In- ftitution, and the fitteft of any that could be contrived to fuit with all the various Circumftances of thofe that are to be go- verned by it, and to make all Societies, under what Political Form foever, fafe and happy in the due Obfervance of it. This Revelation therefore was in its own nature too great, too general a Blefling v to be engroiTed by any one particular Peo- ple. 'Twas adapted to the Good of all, and all who would fhould have the Benefit of it : For fo the Prophets long before Chrift came had prophefied : 'Behold my ifa. 4a . x> Servant, whom I uphold, fays God, mine 4- Eleff, in whom my Soul delight eth ; / have fut my Sprit ufon him, he jhall bring forth Judgment to the Gentiles. He foall not fail nor ]}e difcouraged till he have Judg- ment in the Earth, and the Ifles JhaU wait for his Law. Accordingly the Apoftles of Chrift were fent by him with a gene- ral Commiflion to preach the Gofpel in all Nations 9 not only in Jerusalem, and in Luke 24. all Judea, and in Samaria, but unto the 47 * uttermoft'Part of the Earth. And this, Ads 1.8, bleffed be God, we find in a great part accomplifhed, and wait for the more com- pleat Accomplifhment thereof, when the D 4 Ful- /j.o Of the Excellence oj the CHAP, II. Rom. ii. fulnefs of the Gentile sjball come in. Having now difcharged my felf of the firft gene- ral Head, and fhewn you, that by our Saviour's fulfilling the Law and the Pro- phets, is here meant his perfecting the Moral Law, which not only needed, but expected fuch an Improvement from the Meffiah, and actually receiv'd it, as ye have feen in many Particulars ; I muft now direft your Thoughts to confider, II. In what Inftances our Righteouf- nefs muft exceed the Righteoufnefs of the Scribes and Pharifees. (i.) We muft go upon a TightTlottom and Foundation of Trattice ; we muft not miftake, and do unrighteous things for righteous. The Scribes and Pharifees, notwithftanding that they were Teachers of the Law of God, were notorioufly un- der this fundamental Error, they trufted in them/elves that they were righteous, pretended not only more than others, but even exclufively of others to that excellent Character ; and yet the Zeal, which they made fuch a Figure with, was but fo much the greater a Violation of the true Righteoufnefs, becaufe they miftook in the Application of it ; under a felfe Idea of ' fcrving God they ferfecuted the Son of God, and with the utmoft Bitternefs re- jefted CHAP. II. Chriftian Morality. 4.1 je&ed the only true Religion,for Religion's fake. St.Taul alfo, while he continued a Pharifee, did the fame, fuppofing him- felf the more righteous for his Severity againft the Chriftians ; for, fays he, / verify thought with my felfc that I OUGHT 'Ads 16.9. to do many things contrary to the Name of Jefus of Nazareth. And fo he teftifies of his Countrymen the Jews in general, that they had a %ealfor God, lut not according Rom - to Knowledge. It was an ignorant Zeal, 1 ' and wrong grounded, miftaking Evil for Good, and Good for Evil. 'Tis eafy to difcern how fatal fuch a Miftake muft be, and that the greater Progrefs Men make in fuch a fort of Righteoufnefs, the farther they are wandering from the true Way to Heaven. But the Scribes and Pharifees are not the only Bigots that have been thus miftaken. The Hiftories of the Church, and the Experience of late and prefent Ages can fhew, that the fame Spirit of Delufion has poflefs'd too many Chriftians, who having firft been drawn afide into Errors of the greateft Confe- quence, have under the Notion of Righ- teoufnefs, not only obftinately defended and improved thofe Errors, but furioufly prefs'd them upon others, imagining all this while, that by Inhumanity they were doing God good Service, Others there a re, who, 4-2 Of the Excellence of the CHAP. II. who, having cherifh'd in themfelves ma- ny weak and unreafonable Scruples, have wrought their Minds to fuch an acquired Blindnefs, as to make a "Duty of a noto- rious Sin, and maintain Scbijm and t Dif- order, even by Dint of Conference. It is of the utmoft moment therefore, that we fhould guard again ft fuch dreadful Mif- takes, and be fure that what we do un- der the Suppofition of Righteoufnefs, be really fuch according to the Rule of Righ- teoufnefs which God has given us. (2.) The 'Defign and End of our good Actions muft be righteous alfo; for where this is wanting, there is a Defect in the very Life and Subftance of the Duty. Where the Intention is indirect, and what we do is but the IlTue of fome fecret Schemes for Reputation or fecular Inte- reft, there may be Tolicy in it, but there x is no Religion ; our Righteoufnefs is no better than that of the Scribes and Pha- rifees. For thefe, our Saviour tells us, did all their Good Works purely to be feen of Men : They prayed, and fafted, and gave Alms, but it was to gain them Ap- plaufe among the People, that they might *fot. z5. b e publicly taken notice of with .the 5,6^7. higheft Refpecl: on all Occafions, and by this affected Sanctity make a Property of their devout but ignorant Admirers. The Pro'- CHAP. II. Cbriflian Morality. 43 Project was to raife their Credit and their Fortunes, and therefore it was their Bu- finefs to appear righteous outwardly unto Men, tho ? within they were full of Hypo- crify and Iniquity. But the fame Woes, which upon this very account were with fo much Earneftnefs pronounced, even by the meek and merciful Saviour of the World, againftThem, are equally level'd againft Us, if* we take not care to excel them in this material Article, the Since- rity of thofe Principles, by which we do Righteoufnefs. oA good Man out of the Mat. good Treafure of the HEART brings forth**' good things, fays Chrift ; reprefenting to us thereby the Neceflity of a fincere and righteous Mind, to the Production of good and righteous Practices : For how- ever other wife the Appearance may be plaufible to the World, and the EfFeft of it vifible and ufeful, as the Alms of a Pharifee may be a true Relief to the Poor ; yet if the Defign, which is the Act of the Heart, be vicious and irregular, the whole Action is finful, and the Difguife and Varnifh of it ferves only to ag- gravate the Guilt of the Actor. But then, (3.) In refpect of the TDegree and Mea- jure of our Righteoufnefs, it muft have i much more generous Compais than that 44 Of the Excellence :of the GH AP . II, that of the Scribes and Pharifees, it muft be an impartial and univerfal Righteouf- nefs. Let us not think it enough, when we are exaft in fome things, and negli- gent in others ; let us not fit down con- tented with the firft and more eafy At- tainments and imperfect Efforts in Reli- gion, with having fet out well, and made fome little Progrefs in it, or with a for- mal Ufe of certain Means and Xnftruments of Righteoufnefs ; but grafp at every Ver- tue, and prefs forward to Perfection in the Extent of each Particular. And here I might enlarge upon the idle and imper- fect Religion of feveral forts of People, who never confidering to what fevere Precepts they are obliged, and what a perfect Example they are to imitate, and what mighty Aids and Ailiftances are- offered them, and what great Rewards are propofed to them ; content themfelves with low and common Meafures, fuch as meer Nature would teach them, and fuch as no way anfwer the Prophecies and De- icriptions of that Age of Righteoufnefs, which the Median, the'laft and great Prophet, came to inftrucl. But I wiM content my felf with a few Inftances. Firft, There are fome who think it fuf~ ficient, that they are a little more civili- $ed than the frofane and profligate World CHAP. II. Chrifttan Morality. about them. Thus we find the vain- glorious Pharifee valuing himfelf, and drefling up his own Character, as he thought, .to tfre beft advantage, upon this, that he was better than the genera- lity of Men, that he was no Extortioner, not unjuft, nor lewd and debauched, as many others were ; and yet he was far fhort of what he fliould have been, he was weighed in the Ballance, and found wanting : For the poor Publican, being a fincere and thorough Penitent, went home accepted by God , when the other did not. I doubt we have a great num- ber of Chriftians, who can make no bet- ter Pretence to the Favour of God, than this Tharifee here, yet entertain a vain Conceit of their being religious enough^ becaufe they are more regular and decent in their Character than notorioufly bad Men are. 'Tis a good Rule, that we fhould never compare our felves with thofe that are worfe, but with fuch as are letter than our felves : The former Com- parifon will fill us only with Pride ; but the latter will fhew us our Defects, and teach us to improve. Secondly, There are fome who fatisfy "themfelves with the Obfervance only of the moft obvious and literal Senfe offeveral Trecefts. Whatever the Cafe of the Jews /j.6 Of the Excellence of the CHAP. II. Jews was in refpeft of this, the Gofpel of Chrift has taught us a more extenfive Obedience. So that it is not enough now that we abftain from Murder and Adul- tery, from Theft and falfe Accufation, and the like plain and vifible A&s of Vio- lence and Wickednefs ; but we muft like- wife lay afide all Envy, and Spite, and Bitternefs, and Evil-fpeaking , every un- clean and brutifh Imagination , and the very Love and Defire or Evil. For if we indulge our felves in thefe, tho' we ab- ftain from the grofTer Aftions, we are far from the Meafure of the Chriftian Righ- teoufnefs. Thirdly, There are others who rely up- on a frefent good Senfe and 'Difpofition of Mind, exprefling it felf in Sorrow and Contrition, together with Refolutions of better Obedience ; but yet upon the whole matter, are no better than before, never bringing forth the Fruit of godly Sorrow, which is Amendment. .That they are* forry for what they have done, ihews that they have done amifs ; and if they go fo far as to make good Refolutions, 'tis ftill in order to do better ; but if thefe Refolutions come to nothing, 'tis certain that flafhy Repentance of theirs will be of no fervice to them. There CHAP. H. Cbriftian Morality. 47 There are, Fourthly, another fort of Men, who reft only in the common Means and, HeJfs of Right eoufnefs, who read much, and hear frequently, and pray of- ten, which are all profitable Means, and recommended to our Ufe, not only as the Inftruments of obtaining good things, but alfo as the Methods of acknowledging and reverencing Almighty God, and pay- ing to him that Obedience and Praife which he requires of us. But yet how- many have mifcarried even here r I do not fay by the too frequent Exercifes of De- votion, but the depending upon them, as if there was nothing more to be done. Whereas in truth, fo far as they are real- ly e/lffs of Worfhip and Obedience to God, they are flill but Parts of Righte- oufnefs, and not the whole : But taking them (us Reading and Hearing more efpe- cially are) as Methods appointed by God for our Inflruftion in Right eoufnefs, it is not the bare Ufe of, and Attendance upon thefe, without the dueEffeftsoffuchln- ftrudions for perfuing practically thofe Directions for an holy Life, which they fupply us with, that can denominate us righteous. And even Prayer it felf, tho 7 it is indeed an Aft of Worfhip, and foa Part of our Religion, is alfo a Means ap- pointed, as other Means are, for our Ad- 4.8 Oftbe Excellence of the CHAP. II. Advance in Righteoufnefs ; and fo we are only to reckon Men righteous in the Ufe of it, as it has that Influence and Effect upon them : For when Men pray much and often, and yet live difhoneftly and vicioufly in the World, they are no more to be called righteous, than Men are to be efteem'd healthful, that ufe much Phyfick, when they languifh all the time under a vifible Infirmity. But, in the Fifth and laft place, there are others who fick and chuje out fome particular Duties or Vertues, wherein they will be very exaft, and fancy God Almighty will excufe them as to all the reft. Thus taught the Scribes and Pha. Mat. z?. rifees, who [at in Mofes Seat^ and were the received Interpreters of the Law of God amongft the Jews ; they laid a mighty ftrefs upon the Religion of fome one Precept, to the neglect of others; and only differed in their Opinion which Precept fhould be fo recommended, as appears by that Queftion of the Jewijh Mat.zj. Do&or, Which is the great Commandment in the Law ? And our Saviour according- ly in his Anfwer fums up the whole Law, the Love of God and of our Neighbour, to obviate the Miftake, and fhew that one Part of the Law as well as another demands our faithful Obedience. We muft . II. Chriftian Morality] muft take the whole Law of Go.d before us, and have refpeft unto all his Com- mands. We ought to confider 'em as the Commands of God , whofe Authority is equally impreiTed upon all as upon any one. For, fays St. James ; He that faid T^Q not commit Adultery ', faid alfo, Do not kill. He therefore who abftains from the one, in conference of the Authority of the Impofer, fhould for that reafon abftain from the other alfo, otherwife he does not do it in obedience to God. Some Vir- tues are eafy to fome Mens Temper and Conftitution, or they have been fix'd in them by Education ; or the Eyes of Men, and the Rewards of the World, and the Power of Laws, are fo many Encourage- ments to the Practice of them. And from hence it comes to pafs, that Men are many times fevere and fuperftitious in fome things, and yet very carelefs and negligent in others. They can govern one Paflion, but not another ; they will not be revengeful, but muft be allow'd to be intemperate ; or they can bridle their Appetites, but not their Tongue ; or they dare venture to cheat and bear falfe witnefs, tho' they will not kill : And fo they perform only an imperfect and partial Righteoufnefs, the Principle of Obedience not being the Spring and Vol. 2. E FOUIH 50 Of the Excellence, &c. CHAP. II. Fountain of their Religion. Others, as if they were ftill Difciples of the Scribes and Pharifees rather than of Chrift, are very nice and punctual in little things of lefs Concernment, and think by that to atone for folid and fubftantiai Virtues. We find it charged upon thofe whom our Saviour affures us we muft excel in Good- nefs, or be undone for ever, that they were exact in paying Tythe, even of the Mat. 13. frnaiieft products, Mint, oAnnife, and Cummin, while they fhamefully forgot the weightier Matters of the Law, Judgment, Mercy and Faith ; but our Saviour well determines upon it, Thefe ought ye to have done, and not to leave the other undone. The fmaller Matters of Religion, the Cere- monies, the outward Circumftances, and every Injunction of it, ought to be care- fully obferved ; but furely the Argument holds much ftronger for the Obfervance of fuch Precepts as tend to inward and univerfal Holinefs. There is no Compo- fition to be expected, we muft be good to the utmoft of our Power in every thing, or like the corrupt defective Scribes and Pharifees, we fhall never enter ipto the Kingdom of God. CHAP. CHAP. III. CHAR III. Of caufelefs Anger, and of fcornful and censorious Language* Te have heard, that it was faid by them of old Time, Thou Jhalt not kill: oAnd whofoever Jhall kill, (haU be in danger of the Judgment. *But I fay unto you, That whofoever is an- gry with his Brother withottt a Caufe, Jhall be in danger of the Judgment : eAnd whofoever Jhall fay tohisTSrotherj Raca, Jhall be in danger of the Council : 'But whofoever (ball fay, Thou Fool, Jhall le in danger of Hell-fire. Therefore ifthou bring thy Gift to the Al- tar, and there remdmbreft that thy "Bro- ther bath ought again/I thee\ Leave there thy Gift before the Altar, and go thy Way, firft be reconciled to thy Brother, and then come and offer thy Gift. E 2 Agree OfcaufelefsAnger^and CHAP. III. with thine Mverfary quickly, whiles thou art in the Way with him : Left at an) Time the Adversary deliver thee to the Judge, and the Judge deli- ver thee to the Officer, and thou le cajl into Prifon. Verily I jay unto thee, Thou /halt ly no means come out thence, till thou haft faid the uttermoft Farthing. U R Lord having in the former Paragraph declared, that fuch as would be his Difciples, muft pra&ife a more excellent and refined Morality, than the Jewijh Doctors taught, and carry the Precepts and Prohibitions of the Law of God be- yond the then received Interpretations of them, proceeds to give an Inftance in the Matter of the Sixth Commandment. The Jews underftood by it, no more than what the Letter of the Precept for- ced them to acknowledge, a Prohibition from Murder, but he extends it to the forbidding of all fuch ill-govern'd Pafli- ons, and provoking Behaviour, as were the 'Principles, and might move the Oc- cajions of Murder. Let us fuppofe- our Saviour to have exprefs'd himfelf aftef the following Manner. Mur- CHAP. III. cenforioiti Language. 53 " Murder ye know to be forbidden " by the Law under the Pain of Death, " the Judgment ufually inflicted for fuch " a Crime. ButttheCommiffionof Mur- " der, and the a&ual fhedding of Blood, ^ is far from being all that is reft rained by " this Commandment. For I, who am " fent from Heaven as an Authentic In- " terpreter of the Divine Laws, declareto " you, that whofoever indulges himfelf " in rafh, unreasonable or exceflive oAnger y " is in the Eye of God guilty of a Ca- " fital Crime. And whofoever proceeds " farther, to fcornful and contemptuous " Language, is ftill a more heinous Offen- " der, and worthy of a more fevere Pu- " nifhment than an ordinary Death, e- u ven as a Council ufes to be held a- Cc mongft you for the Punifhment of no- " toriow Malefactors, when the com- *' mpn Methods of Juftice are thought ' too mild and gentle for their Crimes. '* And he who gives his Tongue the Li- " berty of Reviling^ is ftill more odious *' to God, and worthy of the moft dread- " ful Severities, that can be inflicted " upon him. If therefore, wrien you " come to pay your Devotions to Al- -" mighty God, ye remember, ye have u been in any of thefe Kinds injurious to " your Neighbour, go firft and recon- E " cile 54. OfcaufeJefs Anger, and CHAP. III. " cile your felves to him, and then re- " turn and finifh your Devotions, which " then, and not till then, will be accep- " table. Make up the Matter in Time " with your Adverfary, whileft it may " be made up, before the Caufe comes " to be heard, left being caft ye be com- *' mitted toPrifon, from whence ye muft " not expeft to be releafed without fuf- " fering the utmoft Rigour of the Law, <c whatever it be. In explaining of this Paragraph far- ther, I will noMrouble you with a criti- cal Account of the three Degrees of Pu- nifhment, referred to in verfe 22. It will be enough to obferve, that by fuch an Allufion our Saviour fignifies to us, that even caufekfs eAnger is a Sin, con- temptuous Language a greater, and cenfori- ous Reviling yet worfe; and that accord- ingly a Punifhment proportionable to the Degrees of Guilt, is relerved for each of there by the Judgment of God, as well as for the grofTer Ads of Murder. The Precept therefore, as it is here refined upon and enlarged, extends, I. To the moderating of Anger. II. To the reftraining all fcornful and contemptuous Language, and all (landerousahd vile Reflexions. III. CHAF. III. cenforiom Language. 55 III. To the obliging us, -when we have done an Injury, to repair it as well as we can, and to folicite a Re- conciliation as foon as is poflible. Let us confider thefe diftinftly. I. I begin with the firft, the Rules to le obferved for duly moderating our Anger. It was never the Defign of the Chriftian Religion to root out Human Paffions; they being' effential to our very Nature, we are not Men without them, but to reduce them to their true Ufe, and con- fine them within due Bounds. The Mo- tions of Fear and Love, of Joy and Grief, of Complacency and Anger, are not evil in themfelveS) but as we ufe them : Let them be governed by the Law of God, and by the Rules of Reafon, and they are as innocent as any other Faculty or the rational Soul, and every way as fubfer- vient and neceffary to the Ends of Ver- .tue. But if we let them loofe, they will certainly drive us before them, as their Slaves, to all Manner of Sin and Extra- vagance, then the Law of God will be trampled upon, Reafon will be over- born, the Peace of our own Minds, and the good Order of all about us will be deftroy'd. It is highly requifite, there- fore, to keep a ftrait Rein upon our Paf- E 4 fions, 56 Ofcaufelefs Anger ^ and . CHAP, III. fions, that we may govern them, and not they #j; which, in the Cafe I am now particularly fpeaking of, I fuppofe . to be the Meaning of St. Paul's Advice, b.4.6-jfe jv angry i and fin not. He fuggefts indeed, that there is fomdthjng of 'Diffi- culty in being angry and innocent toge- ther ; becaufe the Corruptions-of our Na- ture have given our Paffions that com- mand over us, which nothing but the -Grace of God, and our own' vigorous Endeavours can reft rain ; yet certainly, he fuppofes it to le fojfible, or elfe the Di- Teftion would be abfurd. And that we may thus preferve our Innocence, it con- 'cerns us carefully to look to it, that the '-aufe, the Me a fare, and the Continuance bf our Anger be under due Prefcripti- on. (r.) Firft then, we muft not be angry without a great 'and juft Provocation. I ;take it for granted, that there are war- rantable Caufes of Anger, and that An- ger is not forbidden where the Occafions -are juft. But fi nee it is natural to us all, wlien we are moved to think, with pee- vilh Jonah* that we- do well to be angry, let us confider a little, what thofe Occa^ fions are, which really will or will not, -juftifie our being fo. One Rule I am fure we may cjepehd upon, that whatever Refent- CHAP. III. cen[orwv& Language'. 57 Refentments --proceed from TRI'DE, or from exorbitant SELF-LOPE, are ut- terly unlawful ; for thefe are Principles corrupt and vicious in themfelves, and who can bring a clean Thing out of an un- clean ? And hence we muft conclude a- gainft all Refentments of Negkff, Con- tradition, -perfondl Contemft, and other the like Affronts, whether real or imagi- nary: Except where the Authority of a Parent, a Matter, or a Magiftrate is in- fulted; and then indeed for the fake of natural Reverence and political Order, -Contempts become juft Occafions of An- ger, and ought to be refented. But when the Offence is meerly perfonal ( e- fpecially if the Importance of it is not great ) Humility and Meeknefs ought to govern, and all (hould be pafs'd by with a generous Difregard, or foftned by Chri- ftian Charity. lam fenfible, how hard it is for an angry Man to perfwade him- felf, that this, or that particular Occafi- on (be it what it will) that moves him, has all its Force and Inflamation from his own Tride^ or exceilive Tendernefs of himfelf. The Heart is deceitful above all Things, and will frame a thoufand Excufes to fcreen its own Corruption ; but what elfe is it owing to, that Men take Fire fo prefently, if a piece ofRe- fped 5 8 Of caufelcfs Anger y and CHAP. III. fpeft to them happen (with or without Defign) to be omitted. If one whom they fancy to be an Inferior ( and whom will not a proud Perfon think fo?) ftep before them, or place himfelf above them ; if a Word or two be dropt in Converfation, that feems to reflect upon them ; if all they fay be not entirely cre- dited, or all their Notions complied with, and all they do approved; How many Contempts, tho' real perhaps, yet tri- fling, are refented, which ought much rather to be defpifed I And which is worfe, how angry will fome Men be when they are told of their Faults, tho' in a mild and prudent Way, and only from a kind Intention of reclaiming them. Now what are all thefe and other Re- fentments of this kind, but the IfTue of Mens Pride, and undue Value of them- felves? Every Body will allow it fir in another's Cafe, how hardly foever he is brought to believe it in his own. And therefore oAnger ufon fuch Grounds muil be irregular and unjuftifiable. As to the Matter of real and CQnfiderable Injuries^ I do not fay, 'tis altogether unlawful to be moved by them ; but the lefs we are fb, the better: For there is nothing more infifted on in the Chriftian Religion, than Patience and Meeknefs, even on thefe G**Ai?;III. cenforiows Language. 59 thde Occafiohs. The only Anger that is without queftion warrantable ( befide what I took Notice of above, in the Cafe of a juft Authority infulted or contemn- ed) is that which arifes from a good Man's Love of God, and TDeteftation of Sin. When he hears the Holy Name of God blafphemed or trifled with; his Ho- ly Wordprophaned; his Being, his Pro- vidence, or his Truths denied ; lewd Language or indecent Jefts delivered ; or uncharitable Reflections vented againft an innocent Neighbour; when he fees the Divine Laws trampled upon, Religi- on fcandalized, Debauchery 'and Vice prevailing : Then indeed he does well to be angry : His Lord and Matter, up- on whom he depends for his daily Bread in this Life, and his Eternal Happlnefs hereafter, is affronted ; and who that has a Senfe of Piety and Gratitude can bear jt ? Sin we are not only allowed, but re- quired to hate, and therefore, tho' we commiferate the Sinner ', we may and muft be angry at his Sin. Thus much for the Cau/es of Anger, let us now fee how it is to be governed, with refpecl: to the Meafure or 'Degree. (2.} Our fecond Rule therefore muft be this, that our Anger be not greater than the Offence deferves. We mult care- fully Of caufekft Anger, and CHAP. III. fully confine it within fuch Bounds, that rt may not exceed the Merits of the Cauje : For fo far as it exceeds them, fo far it is without Caufe, and-;therefore unrea- fonable and unchriilian. I confefs, there is no meafuring out pur Refentments by Grains and Scruples, in an exatt Pro- portion to every Accident that excites them: But there muft be fuch a general Regulation, as that it fhall not be in the Power of trifling and fmall Offences to create in us a great Uneaftnejs ; nor of any Offence at all, to blow us up into Storms and Tempefts. Indeed, were we to judge of the Importance of Things by the Weight they ordinarily make up- on the Spring of Men's Paffions, it would be hard to fix upon any Accident, how minute foever, that would be al- lowed to pafs for a Trifle. Nay, even thofe ; Things that really are of moment, and \fill juftifie fome greater Roughnefs, dofo eaJily hurry us into Extreams, that there will need much Grace and much PhilofophjY and conftant Watchfulnefs to temper and reftrain our Heat. Even Z^al fur Qod, when it degenerates into Fiercenefs and Fury, becomes unwar- rantable; and how great foever any perfonal, Provocation, or private Injury may be$ there are Degrees of Anger, that HAP.IH. cenf or iow> Language. 61 that are abfolutely, and at all Times unlawful. Revenge is one of thefe (of which I fhall have Occafion to fay more hereafter in another Chapter) and the other is, what we properly enough by way of Emphafis call Pajfion; which be- fide the apparent Danger it brings to fuch as fall in our Way, or are about us du- ring that Extravagancy, is alfo dlfgrace- ful to human Nature, carries us out of our felves, to do and fay what fhameful- ly betrays our Weaknds, and renders us contemptible^ inftead of making us conji- derable. But farther, (3.) Another Rule whereby we ought to govern our Anger is, That we are not to retain it longer than Reafon requires. And it is retained longer than Reafon requires, if it continue after the Fault is acknowledged or amended, Pardon ask ed, or due Satisfaction given or offered. Or fuppofing the Offence was trivial, if it continue any longer, than while we are under the firft Surprife, that is, if it continue after fuch Time, wherein we might recollect our felves, and fo com- pofe and fettle our Minds ; there is no- thing more contrary to Chriftianity, than to be implacable and morofe, even after juft Caufc of Anger, and fo our Sa- viour $$ Ofcaufekfs Anger ^ and CHAP. Ill, viour fuggefts in his Anfwer to St. Te- Matt. iS.^r's Queftion, ZW, ^oze; o/ (hall my zi, 12. tftY&hw fa againft me, and I forgive him? Till feven Times? Jefus faith unto him, f fay not unto thee, Until feven Times ; but 9 until feventy Times feven, viz. So often forgive him, as he repents of what he hath done. And fo we learn from thofe Luke 17. other Words, If thy^ "Brother treffafs a- 3> 4- gainft thee y rebuke him ; and if he repent, forgive him. tAnd if he treffafs againft thee feven Times in a 'Day, and feven Times In a T)ay turn again to thee ; faying, I re- -fent, thou fhalt forgive him. Where our Lord gives a fpecial Caution, that our Anger do not remain with us a Day, an Hour, nay, a Minute longer than there is juft Reafon for it, as knowing how dangerous a Paflion it is, how apt to grow rankerous and inveterate; and how much Advantage the great Tempter hath againft us. And this is that which St. iph.4.z<5.TWfuggefts, <B e Angry and fin not, let not the Sun go down uf on your Wrath, nei- ther give Place to the 'Devil. II. The Second Article in which our Saviour has improved the Sixth Com- mandment, is the extending it to re- ftrain all fcornful and contemptuous Revi* ling, and cenforious Language. Thefe are in- CHA*. HI. cenforious Language: 6% indeed the Effefts of Anger, which too generally ftiews it felf this Way ; and therefore if Anger, confidered only as an inward Refentment, or as exprefTed in certain Over-afts, tho' fhort of thefe, muft be reftrained and moderated by the Rules given under the former Head ; there is no room to doubt, but that fuch exorbitant Efforts of it, as we are now to fpeak of, muft be yet more heinous in themfelves, more deeply offenfive to God, and more carefully to be avoided by eve- ry Chriftian. The Word Raca is ufed to fignifie an empty, witlefs, or con. temptible Fellow; and the Word Fool does ufually reprefent to us in the Scrip- ture Language, a diffohte or wicked Man. And fo I take the meaning of this Part of the Paragraph to be, that Words of Re- proach and Contempt, add very much to the guilt of fmful Anger. But flanderous Reviling, as calling a Man an imfious Wretch, and the like, is yet a more grie- vous Offence, and will accordingly be pu- nifhed. Harfh Words of any JbWare to be very fparingly ufed, not without a great deal of Caution and Difcretion, where juft Authority corrects, and where it may ferve the Ends of Vertue. But fuch harfh Words as thefe muft never come from us, but under the ftri&eft Regulations of Tern- 64. Of caufelefs Anger ^ and CHAP. III. Temper > Intention and Truth. My meaning is, they are never to be the Ef- fects ofPaJfion, never uttered malicioufly to depreciate and exfofe Men, and neve.r apply'd without the moft fenfible and cer- tain Evidence. It is not the ujing of fuch Words in any (Account whatfoever that is here forbidden, but when the ufe of them proceeds from caufelefs or immoderate An- ger, and from Principles of Spleen and Malice. St. James makes ufe of the Ex- James 2. prefiion, Vain Man^ which is no other ia than the Engttjh ofRaca ; and our Saviour himfelf fpeaking to the Scribes and Thari- Matt. ii.feesfe Fools and 'Blind &n& frequently calls '7 '9- them Hyfocrites. From which we may certainly draw this Conclufion, that when thofe whofe Office and Authority it is to reprove or to inftrucl:, think fit to exprefs themfelves in fuch Words, and do it out of a truly charitable Intention, and in a calm and ferious Manner, by reprefent- ing thus to the Confciences of thofe they fpeakto, the Folly and Wickednefs of a finful Courfe, and fhewing them their own juft Character, where Sharpnefs may be likely to do good ; 'tis no Offence at all againft this Precept. But when it is done meerly to expofe and ridicule, to vex and exafperate, to vent our Anger, or to gratifie our Pride, it is a moft un* chriftian CHAP. III. cenforiout Language. <- chriftian Practice. But let us a little more particularly confider, (i.) The Sin of Scoffing and T>erifion, thofc eArrows, as the Pfalmift calls them^ even litter Words, fmoothM over with an Air of Mirth, and feather'd -with an Affectation of Wit; but pointed with ill Nature, and drawn to the Head with all the Strength of In folence and Malice. And how many are there, that value themfelves for being excellent Marks- men in this Way ? While they little think of thofe 'Judgments that are frepa* red for Scorners, when the malicious Laugh (hall be quite over with them, and the dreadful Hour fhall come, which will make them ferious, whether they will or no. Their Behaviour is doubt- lefs very diff leafing to God, who defires the Good Agreement, Peace and Com- fort of all his rational Creatures, and has fet the meaneft of them above Con- tempt, by that ineftimable Price paid for their Redemption, the Death and Suffer- ings of his Son. And it is very frovo- lung to thofe that are abufed ly it, no Sting piercing deeper, or caufing greater Smart and Inflamation in the Minds of Men, than fcdrnfal Language and Ridicule. As the Bufinefs of this is to lefTen them in the Efteem of their Neighbours, and Vol. 2. F to 66 Ofcaufetcfs Anger ^ and. GHAP. III. to render them defpicable where they live ; and as the Event does ufually an- fwer the vile Defign of it, it becomes a real Injury to the Perfons fo reproached 1 , and confeqnently is a great fajuftice to them. And as the Things for which Men are ufually derided, are either the Defects of their Underftanding, the De- formity of their Bodies, or the Poverty of their Fortunes, it is alfo barbarous and inhuman, nay, abfurd and impious. 'Tis reproaching them for what they cannot help, 'tis loading them with Scorn for what deferves our Pity; 'tis either fuppofing them to have made tbetnfelves, ( for elfe their natural Defefts in Mind or Body, could not be imputed to them as a Reproach ; ) or blafphemoufly refle- fting ufon God who did create them, and finding Fault with the Workman fhip and Order of Divine Providence, which for Reafons far above our Cenfure, has thought fit to make a Difference in Mens Understandings, Shape and other Cir- cumftances. The Defign of this, fo far as we can dive into it, is to exercife our Compaffion one towards another, and to prefent continual Objects for our good Nature to fupport, and Charity to re- lieve. But this is impioufly perverted, if inftead of comforting, pitying and af- fifting, CHAP. III. cenforious Language: 67 fitting, we triumph in their Sorrows, fport with their Defefts, and play upon their Misfortunes. God refents this as ftriWng at Himfelf, for he has declared, That whofo mocketh the Toor, ref roach- Prov. 17- eth his Maker ; and he that is glad at Ca- 5> lamities, fljaU not be unfunded. And how great the Punifhment is that threat- ens them, we may learn from the Pro- phetical Curfes uttered againft them by the Pfalmift infpired by God, and record- ed in Scripture for our Terror. Tour w# P'alm 691 thine Indignation ufon them, and let thy**' & c> wrathful Anger take hold of them. Let their Habitation be defolate, and let none 'dwell \n their Tents. And for what Caufe ? For they ferjecute him whom thou haft fmitten, and they talk to the grief <f thoje whom thou haft wounded. And therefore, fays he, Add Iniquity to thei* Iniquity t And let them not come into thy &ightewftoefs. Let them be blotted out of the 'Book of the Living, and not be written tttith the Righteous. I muft add here, that not only deriflve Words, but all fuch Actions -and 'Behaviour as are of the fame tendency, muft by Parity of Reafon be reduced under the fame Prohibition. For A&ions have a Language as effe&tfal as any Words, and fome-imes more expref. five. Ail fcornful Looks therefore, and F 2 all 68 Ofcaufelefs Anger, and CHAP. III. all Geftures of Contempt and Mocking, all wilful Affronts in our Carriage* all defigned and evident Negle&s, and what- ever may feem to trample upon our Neigh- bour, and is vifibly intended to lejfen and ridicule him, cannot but be equally hurt- ful to the Sufferer, and equally odious both to God and Man. (-2.) Cenforious Railing or Reviling is, in the Eye of God, a Sin of yet greater Confequence, and more offenfive. Our Saviour gives us here one Inftance to reprefent and include all others of the like Kind : Wbofoever Jkatt fay, Thou Fool. Which taken in the ordinary Senfe, may ftand for any litter and reviling Term if Tajfion ; and as the Scripture Language does ufually by Fool intend a wicked and abandoned Sinner, the Expreflion here feems efpecially to point out thofe rafh, uncharitable, and furious Cenfures, which Men of angry Spirits and ill governed Zeal are apt to caft upon fuch as oppofe them in Religion, or any thing elfe ; or on thofe whom they have taken an hatred to, from fome perfonal and private Pique. "When Men are thoroughly heated againft an Adverfary, they are apt to fancy to themfelves a Licenfe (which neither the Laws of God nor natural Right will au- thorife) of faying all the litter things they can CHAP. III. cenforiotti Language. 69 can againfl him, without any Reftraint from Charity or Good Manners, and often with as little' regard to Truth. Every Failing of his fhall ferve to expofe him as an Hypocrite ; his Vertues fhall be all mifconftrued, and afcribed to Oftentation and Self-Intereft ; or his Vices fhall be fo improved, as if he were the vileft Sinner upon Earth. Now 'tis all one whether a Man be thus ill treated to his Face, or lehind his *Back : The former indeed is more provoking, the latter more ungene- rous ; but both are included in this fevere Denunciation of our Saviour againft who- foever (hatt fay to his 'Brother, Thou Fool. 'Tis fpoken of as a greater Crime than Mocking and Derifion ; becaufe it is much worfe to be wicked, than to be either de- formed, poor, unfortunate, or of weak Underftanding ; and consequently muft ftrike deeper into Mens Reputations to be fo reprefented, than only to be rendered contemptible. Reviling, as it is the EfFeft of Rage and overheated Spirits, is alfo a very near Approach to Murder ; the fame Degree of Spleen and Paflion that en- flames Men to the one, having frequently ended in the other : And therefore our Saviour forming his Prohibitions here to/ guard the Sixth Commandment, had rea- fqn to lay the greateft ftrefs upon fuch F Sins yo OfcaufelcfsAnger^and CHAP. III. Sins as would be likelieft to endanger it. Befide, that it is utterly inconfiftent with the Meeknefs, Patience and Charity of the Chriftian Religion, which ftriftly for- bids it, even under the higheft Provoca- i Pet.j.p.tion. 'Be -pitiful, ~be courteous^ fays St. Peter, not rendring Evil for Evil, or Rail- ing for Railing ; lut contrariwife^ 'Bkjfing. And thus the primitive Followers of our i Cor. 4. J^ord behaved themfelves. 'Being reviled, li ' fays St. Taut) we llej's :. being ferfecuted, we faffer it : being defamed, we entreat. And thus their holy -Matter had taught i Pet.z. them by his Example : IVho when he was *3- reviled, reviled not again ; when he fuf- fered, threatned not ; lut committed him- felfto him thatjuageth right eovjly. Now if a Chriftian fufFering- under fuch ill U- fage. is forbid (cho' natural Refentment Wrongly prompts him, and his Adverfary de.ferves it juftly) to retaliate, I need not prove he fhould not give thefirft Trovo- cation. Let me obferve only, that this Practice of Reviling is fo hateful to the God of Peace and Charity, fo contrary to Jude p. the Temper of Heaven, that Michael the Archangel contending even with the 'Devil, duY/l not Irivg againfi him a railing oAccu- fation ; lut Jaid, The Lord rebuke thee. And as by the Divine Authority of our i Cor. 5- Religion, a Railer is infamous, and every Chri- CHAP. III. cenforzom Language. 71 Chriftian is discharged from keeping Com- pany with him upon Earth ; fo by a de- clarative Sentence pa{Ted already,he ftands excluded by Name from the Society of the r Cor BleiTed in Heaven. For -what Happinefs I0 or Peace could we imagine there, and" how fhould the Sufferings of good Men be at an end, and Charity be made per- fect in that State, if fuch reviling Spirits were admitted, as muft needs difturb them. , Let us now confider in as few Words as may be, III. The Third and laft Improvement of the Sixth Commandment, the obliging us to give due and fyeedy Satisfaction, as foon as is fojjilk. For tho' even the in* jured and offended Perfon is bound by the Precepts of Chriftianity to endeavour on his part alfo a Reconciliation, by accept, ing of reafonable Terms when they ape offered him, and by a Readinefs to for- give; yet I take the Aggrefjor, or him that gives the Offence, or does the Inju- ry, to be the Perfon chiefly (if not only) concerned in this Paragraph, as in other Parts of the Sermon we (hall find the Duty of the Sufferer more diftin&ly fpo- ken of. So that fuppofing us here to be concerned only with the Aggreffor ; the F 4 Method 7 1 Ofcaufelefs Anger, and CHAP. Ill, Method he muft take to reconcile himfelf to the Party injured or offended, muft be according to the Nature of the Wrong or Damage he has done him. Either, (i.) By Reftitution, when by Fraud or Violence he has injured him in his Eftate, or wrong'd him in a way of Trade and Bargaining. This is a principal Part of Juftice. Hence we find in the Jewift Law many Rules and Directions for the more exacl: and regular Performance of it. And tho' there are no precife Meafures fet down in the New Teftament for the Regulation of this Duty ; yet that it is Jftill in general, a ^Duty, is evident from natural Light, the Gofpel of Chrift fre- fuffofing (and not always particularly re- peating) fuch Obligations as common Ho- nefty and Reafon every day fuggeft to us. And thus when Zacheus, to whom our Saviour fhew'd fuch Refpecl: as to dine at his Houfe, would recommend himfelf to him and others as a real Penitent, he immediately bethought himfelf of Refti- Lute 19. tution, and faid, 'Bebotd, Lord, the half of my Goods I give to the Toor ; and if I have taken any thing from any Man by falfe Ac- cufation,' I reftore him fourfold. And this is the more necefTary, becaufe where fuch falfe Dealing or open Injuftice has been done, Reftitution is the faft Stef which muft CHAP. III. cenforiom Language. 73 muft be made in order to Reconciliation : We can't expecl: an Injured Man ihould be appeafed without it ; nor is it poflible to make him due Satisfaction, fo long as he continues under the real Effects of the Injury, and we detain that from him, which he only ought to enjoy or to difpofe of. In other Cafes (particularly the Of- fences of the Tongue, cenforious Revi- ling or Detraction, and the like) we are to make him what amends we can. (2.) By Reparation to his Efleem and Credit In the World ; endeavouring to do him Juftice in as public a manner as we have injured him, retracting our unwor- thy Cenfure and Sufpicions of him, ac- knowledging the Fault of that reviling Language we have given him, and doing all that lies in our Power to reverfe the undeferved Character we have expofed him in ; or if deferved, to foften it accord- ing to the Rules of Charity ; thus labour- ing as far as is poflible (in effecl: at leaft) to unfay what we have faid, and undo the Mifchief we may have done him, that he may not fuffer by our unchriftian Paffion and Indifcretion. Tis feldom we can ef- fe&uaMy make him amends, and fet him . right this way ; which therefore (hould make us keep the ftri&er Guard upon our Tongue, that we be not guilty of Offences and Of caufelefs, Anger ^ and CHAP- III: andMifchiefs that are ib hardtoberecli-: fied ; becaufe the Ill-nature of Mankind is apter to take in and nottrifh the ill Im- preffions of our Spleen, and the bad Cha- ra&er we give, than any after Vindica- tions or Apologies we can make to fofteri or retral them : But it is however the only way that we can fet our felves to Reparation in this matter ; and therefore we are bound in Confcience to it, and let it avail as far as it can to that purpofe. Again, ^3.) Where the Injury is of a lower Rate, or when an eAffront is only in the cafe, Reconciliation may be effected by Begging of 'Pardon. This is the leaft we can offer to an offended Brother ; and therefore we fhould never be backward in it, when it will be accepted. Perhaps we may think it a little difgraceful to us ; but if it be a Difgrace, the Sin of&nitt Tmgue is but very gently punifhed by the Shame of acknowledging it. And as Pride was the main Principle of that Con tempt, or other RudeneiTes in our Language, from which the Offence arofe ; even na- tural Equity fuggefts, that no Satisfacti- on can be anfwerable, which does not apparently difclaim and mortify that Pride, the Infotence of which is to l?e made amends for by a contrary Aft Of Humi- CHAP. III. cenforiow Language. 75 Humility and Submiflion. But after all, I fhall beg leave to think it no 'Difgrace, but an Argument of an ingenuous Tem- per, to ask Pardon : and that whatever the vain Maxims of the World may teach, he is certainly the moft a Gentleman, as well as moft a Chriftian, who refle&s upon it as a greater Shame to have been guilty of fuch Ill-manners, than toTetracl: it ; and therefore is always ready with a generous Submiffion to revoke what he has faid or done unworthily. Now which foever of thefe three forts of Satisfaction fhall become reafonable, according to the Nature of the Offence, and necefTary towards a Reconciliation, our Saviour prelTes it here upon us, to lofe no Time, to make no Delays, but imme- diately to fet about it ; and that for two very good Reafons : The firft is, That our Devotions to God will be all unaccep- table, and odious in his fight, till this be done. This is fufficiemly hinted in thofe Words : Ifthou Inng thy Gift to the <Al- tar, and there remendreft that thy *Br other hath ought again/I thee : Leave there thy Gift before the <Altar, and go thy way ; firft le reconciled to thy 'Brother, and then come and offer thy Gift. It is in vain to hope that God will accept us, fo long as, having given our Neighbour juft Occafion of Ofcaufekfs Anger, and CHAP.!!!. of Refentment, our Minds continue the Abufe by an Averfenefs to give him due Satisfaction, or fo long as we (hall need- lefly delay to offer it. And therefore up- on the firft remembrance of what we have laid or done to grieve him, even tho' we fhouid be then going to the private or public Services of Religion, we are oblig'd, if an Opportunity can be had at that time, to go to him and make up the Quarrel prefently, by performing or promifing fuch Satisfaction as the Laws of Chriftia- nity require ; or if for want of Opportu- nity it be impracticable, then we muft prepare our felves for it, by a Readinefs and fincere Refolution at leaft to do it as foon as poflibly we can : And the one or the other of thefe is fo indifpenfable a Du- ty, that our Prayers will be but a mock, ing of God without it. The fecond Rea- fon urged by our Saviour, is drawn from Prudence, as the firft was from Religion. tAgree with thine Adverfary quickly, whilft thou art in the way with him ; left at any time thy oAdverfary deliver thee to the Judge, and the Judge deliver thee to the Officer, and thou be caft into Prifoa. Verily I fay unto thee, thou /halt by no means come out thence till thou haft paid the uttermo& Farthing. The Laws of every Nation protect the Perfons, Goods, and Reputa- tion CHAP. III. cenforiom Language. 77 tion of every fingle Subject that belongs to them, and will revenge the Injured. If therefore I have been fo wicked as to have done a Wrong to my Neighbour, my wifeft Courfe is by a timely Submif- fion and Repentance to reftorehim to his Right, and prevent a Suit at Law, which will force me to it otherwife at a great Expence and Trouble. And thus the pre- fent Duty inculcated in this Paragraph of our Saviour's Sermon, is an Iriftance a- mongft many others which might be pro- duced, that true Religion and true Wif- dom are infeparable ; the Precepts of Chriftianity being alfo Principles of Pru- dence, and providing as well for our Peace and Intereft in this World, as for our eternal Happinefs in the next. But the Argument which ought to weigh moft with us, in engaging our Practice of this or any other Chriftian Duty, is the Authority of our Lawgiver thrift Jefus. CHAP. Of Cbajlity and CHAP* IV. CHAR IV. O/CHASTITT, and of Needlefs SEPARATION after Marriage. MATT. V. 27,18,19,30,31,32. Te have heard that it hath leen faid fy them of old Time, Thou jhalt not commit Adultery. . 'But I fay unto you, that tvhofoever koketh on a Woman to luB 'after her, hath com- mitted ^Adultery with her akead} in his Heart. oAnd if thy Right Eye offend thee, ffack it out, and caft it from thee : for it is fro- fitallefvrthee, that one of thy Members fbould perifi, and not that thy whole "Bodyfhould le caft into Hell. *And if thy Right Hand offend thee, cut if off] and cafl it from thee ; for it is -pro- fitable for thee that one of thy Members jhould ferijh, and not that thy whole 'Bodyjhould le ca& intoHelJ. It CHAP. IV. Needlefs Separation. 79 It hath been fald, Whomever flail put a- way his Wife i let him give her a Wri- ting of Divorcement, ut I fay unto you, That whofoever flail put away his Wife, faving for the Cauje of Fornication, caufeth her to commit Adul- tery, and isohpfffever Jhall marry her that is divorced, '.committeth Adultery. < ROM improving of the Sixth, our Lord here goes on to the Seventh Com- mandment, which he for- tifies by forne new and ne- cefTary Outworks, not only denies us Entrance into this City of Sodom, but guards us orTfrom any near Approach to it, extending Purity to a more excel- lent Latitude, reducing Marriage to the Striftnefs of its original Inftitution, and putting a Stop to the Beginnings of Adul- tery in this, as he had taken away the Occafions of Murder in the former ; that a Chriftian may have all his Appetites in due Sutye&ion, that he may be angry and fin not, that he may marry, and not of- fend. This -we may fuppofe to be the true Meaning and Befign of this Para- ph, as much as' if our Saviour had cx- Es'd himfelf in the folio wing ma fl'ner. ' " The go Of Cbaftity and CHAP. IV. rt The Law forbids Adultery, and ye " do not deny it does fo ; but beware iefl " ye deceive your felves with too fhort " and narrow Definitions of the Crime, " vainly imagining, that where there is " not the outward Act of Lewdnefs, there " is no Adultery. For I muft tell you, " that whofoever allows his Eyes the Li- " berty of gazing upon a Woman, with " an Intention of kindling in himfelf or ** her,lafcivious and unchaft Defires ; and " whatfoever Woman adorns her felf out <c of a Defign of raifmg an unlawful Paf- " fion in the Breaft of a Beholder ; he or " fhe, tho' they only indulge themfelves " in luftful Wifhes and Imaginations, ;( without proceeding to any unlawful " Aft, are Adulterers in the Efteem of " God, and will be punifhed as fuch. " And tho' perhaps, confidering the Cor- rt ruptipn of Human Nature, aReftraint " of this kind may feem as grievous as " the plucking out a Right Eye, or the " cutting off a Right Hand ; yet it muft u be done, if ye will avoid the Torments " of Hell-fire, which wait upon the Breach of this Commandment. The " Want or Lofs of any Enjoyment here, " tho' never fo delightful, or (as ye may " think it) hard to be parted with, is furely rather to be chofen than eternal " Ruin, CH A*. IV. Netdleft Separation. " Ruin. And as to the Matter of Pi- " vorce, Which is another Liberty con- w trary to the Tenour of the fame Com- ;c mandment, it was indeed for fotne pe- :t culiar Reafons permitted to your Fa- * thers to put away their Wives, when [t they had taken a Diflike to them, pro^ * vided they did it with the Formalities :c of Law, a Bill of Divorcement put in- " to their Hands. But this was not fo c * from the Beginning, nor lawful in it * felf ; only a Licence granted to that 4 ftifF-necked Generation, fot* fear of a c wovfe Confequence, and for preventing " of a. greater Evil. This Perm i (lion I " do now by Divine Authority revoke, " and 1 1 will that ye my Difcfp'es kee^ 44 ftricl:ly up to the primitive Inftitution " of Matrimony, which was filch a Cort- < junction, as made Man and Wife one Flefh, not again to be disjoined, but by " Violence; and therefore whofoeverput* a away his Wife, uniefs fhe firft of all u break the Union by joining her felf " withanother, caufetn both her and him w that marries her to commit Adultery. This Paragraph therefore fupplies us with two Particulars worthy of our En- quiry* Vol. 2, 6 t Th 8 1 Of Chaftity and GH AP, I*Y. I. The Extent of this Commandment, and the Height to which our Savi- our carries the Notion of Chriftian Chaftity. II. What he has directed with regard to Divorce:.-' I. The Extent of this Commandment, and the Height to which our Saviour carries the Notion of Chriftian Chaftity. When God, the fole Author and Difpofer of all things, thinks fit to publiih his Laws and De- crees to the World, it is not for the Devil to contend with the Almighty, and deny his Authority ; no, that would be too much ; all that this wily Enemy of Man- kind has to do, is by faife GloiTes and Pretexts to beguile the frail Mind of Man, and endeavour to interpret away the Sub- fiance of the Command. This we fee was the Cafe with the Jews ; the Devil durft not fay that Adultery was lawful, when God had given this Commandment, Thou /hah not commit oAdultery ; but taking ad- vantage of the Indulgence that was allow- ed that ftubborn People, for the Hardnefs of their Hearts, to put away their Wives by a Bill of Divorcement for fome great and notorious Crimes, he introduces it into Practice for every frivolous Pretence and idle CHAP.IV. Needlefs Separation. 8f it T-N-nt _ _ _ -i /. r- . __..?_ .. ^T idle Diflike ; and fo far prevails over Minds of that People, that we find .their very Efoftors and Interpreters of the Law gravely putting the Queftion to our Sa- viour, whether it was not lawful for; a Man to put away his Wife upon every, Occafion. Our Saviour confutes this Er- ror, and at the fame time explains the Prohibition in its utmoft Latitude, ex- tending it to all UncleannefsoftheMind a.s -well as the Body ; forbidding the /*- ' '\ttft of fancy and T)efre : By which is not, here meant all natural T)efire in ge* neral-^fot God has implanted no Appe- tite, in us that is originally fin ful, or thai; becomes fo any other way but by Cor- ruption and Abufe. Nor is it the $?$; JQndling of an impure Thought ; for that an unavoidable Accident may dp, and when it does, we ought to mourn for the . Corruption of our Hearts, and .labour prefently to fupprefs it. But what our Saviour here fpeaks of, is a luftful Inclj- nation blown up into a Flame by oipj Encdwagement and fond Indulgence.- It is the Ad of the Will that -makes this finful ; when a loofe Heart fen^s'but the.Eye tp pimp_fgr its delia.uched .^efires, "and" the roving lewd Imagination pleafe$ and en- tertains it felf with the Speculation of a Vice, Vj which it wifries for an Opportuni- G 2 ty . Of Ckaftity and CHAP. IV. ty of pra&ifmg. And in this caf<2 forni- cation or Adultery is really committed in the Heart ; for fo far as the Sinner dares to go, he goes : He has the Enjoyment in a corrupted Fancy, and the Defilement flicks upon his Confcience ; his Spirit, the bed Part of him, is debauched, and no thanks to any Vertue in him, that his Body is not fo too. Whofoever koketh ox aWoman to faft after her, hath committed ^Adultery with her already in his Heart. When we thus gaze and entertain a vici- ous Fancy, what do we do elfe but court Temptation ? And where is it like to end, if Circumftances happen to favour our Defires, but in adual and compleat Impurity. St. "Peters Expreflion is re- markable to this purpofe, where he de- fcribes fome who walked after the Flefh in the Luft of Uncleannefs, Having Eyes xPet.z. full of e/ldultery, and that CANNOT '4- CEASE FROM SIN. Implying, that the Indulgence they gave to a luftful Eye,, not only argued, but encreafed the Fil- thinefs of their Hearts, and chain'd them down to Habits of Lewdnefs by fuch a powerful Fafcination, that they could not ceafe from Sin. The fad Example of 'David ought to be remeniber'd alfo, -who from the Top of his Palace gazed himfelf into wicked Defires of "Batfjjhela^ till CHAP. IV. Needlefs Separation. 85 till he had made his Appetite too ftrong both for his Reafon and his Religion, and could not ftop fhort of finifhing the Sin his Fancy had begun : nor could he ftop even there ; for Adultery with the Wife, drew him on to a deliberate Murder of the Husband ; and the Guilt of both thefe horrid Crimes fo ftupified his Conference, that 'tis thought to be near a Year before he was brought to Repentance for them by the Prophet Nathan. Whofoever there- fore would be chafte, muft keep a ftrid Guard upon his Eyes, and as Job did,! *** 1 - muft make a Covenarft with them. He muft avoid with abhorrence all unclean Thoughts, and all lafcivious Books and Pictures. He muft ftop his Ears to all Smut, and indecent Jefts, and lewd Con- verfation, and he muft fhun the Compa- ny of fuch as are addifted to them. For as our Saviour's Defign in this Paragraph is to fence in the Seventh Commandment, and in order to that dire&s us to guard the Purity of our Minds ; and that this may be effe&ually done, he cautions us againft fuch Impreffions from without as may defile them : this Inftance of looking upon a Woman to luft after her may very well include a Prohibition of whatever is Like to contribute to the fame Impurity, And now after the Divine Preacher had G thus 86 Of Ckaftity and CHAP.jLV. thus retrained this Appetite, and dire&ed us to fuch an Exaftnefs of Purity in our very Thoughts ; one would not think, I fay, that the Tempter could poffibly fug- geft any thing againft this Command- ment, that could have any Influence upon us : Yet forne Wretches there are fo aban- doned of God, and wholly given up to Sin and Folly, that after all that our Saviour has faid, fhould he return to the World again, we fhould hear them exceed their Matters the Pharifees, and even dare to ask their Lord, whether Fornication be not lawful, pleading that, by their In- terpretation of 'the Original, it does not appear that Fornication is any where for- frid in the New Teftament. They are willing fo load Adultery as heavy as you pleafe, and paint it in the blackeft Co- lours, if you will but allow Fornication to be comparatively little or nothing : And indeed it muft be confeft, that Adul- tery is a Sin of a deep Dye, and has ma- ny and very heinous Aggravations ; yet 'twere eafy to fhew that the New Tefta- jnent every where abounds with Texts againft Fornication as well as Adultery, a-rid to fhew that they both (land forbid by Name with equal Earneftnefs. But I ihall confine my felf to the Argument in this Paragraph of our Saviour's Sermon, and CHAP. IV. Needlefs Separation. $7 and defire to know how "Fornication is confident with the Chaftity here prefcri- bed, and the fevere Obligations to Purity, which thofe are under who profefs to ferve a pure and holy God, and are bap- tized into a pure and holy Religion. For this is the Will of God, even our Sanftifi- T The ff. cation, that we flwuld alflain from Form-**' 5 ' 4 ' *' cation ; that every one of us fiouJd know how to foff'efs his VeffeJ in Sanffification and Honour , not in the Luft of Concupif- cence, even as the Gentiles, who know not God. Muft I refrain from every loofe and idle Thought, and may I commit actual Lewdnefs ? Muft I not look on a Woman to luft after her, and may I fulfil the Lufts of the Flefh with her ? Muft I cut off a Right Hand, or pluck out a Right Eye, rather than be enfnared by them, and may I become one Bone and one Fiefh with an Harlot ? God forbid. If Nature is uneafy under this Reftraint, there is a Remedy provided ; the Apoftle tells us what it is, To avoid i Cor. 7 .z. Fornication let every Man have his own Wife, and every Woman her own Husband. If they cannot contain, let them marry ; for it is letter to marry than to burn. Mar- riage is honourable in all, and the 'Bed ##- defiled \ but Whoremongers and oAduIte- wiU judge. Thus much for our G4 g Of Cbaftity and CHAP, IV, firft Enquiry : Let us proceed to the Se- cond. II. What our Saviour has dire fled with regard to T>ivorce. Among the Political Laws which Mofes gave to the Jews for the Good- ordering of the Common- wealth, there was a TermiJJion for any Man upon diftike of his Wife, to write her a Bill of Divorce, to put into her Hands, and fend her out of his Houfe. But this was by no means given them, as a Moral Treceft : It was only a Tule* ration of a Practice, which feems to have obtained amongft them before ; and be- caufe of the hardnefs of their Hearts, it was npt thought fit to abridge them of it under the Qifcipline of the Mo/aical Law, left that ftubborn, impatient and ill-natured People, if not allow'd to put away the Wives they hated, fhould abufe them, or fhould return to Idolatry, where they faw Divorce univerlally pra&ifed. But they were only obliged by Mofes, to proceed in this Divorce with due Forma- lities of Law, which might prevent the Inconveniency of doing it raflily, and in a Paffion. Now this, which was a bare fermijjion the Jewijh School maintain'd, as a Pv a ft ice morally lawful, and that it no'Sia in firo Con[cienti# and lefore God, CHAP. IV, Needle fi Separation. God, as well as not againft their Civil Conftitution. But our Saviour, in order to the reftoring of the Seventh Com- mandment to its due and moral Perfeti- on, recals this Liberty here; and limits Divorce to the Cafe of Adultery. This is, in fhort, what our Lord has done with regard to Divorce: And having put an End to the Evil by his recalling of the Permiffion, there would be no need to enlarge farther upon this Paragraph, had not the Tempter here again interpofed, and introduced an unjuftifiable Practice, prevalent amongftus at this Day, of Mens forfaking their Wives, and Women their Husbands, to live fefarately, and this at the fole Pleafure oif one of them, or by private Agreement of them both, with- out any judicial Trocejs, or fo much as Complaint before an Ecctefiaftical Judge, whofe Sentence, even in the Cafe of A- dultery, is required before a Separation. And what is this, but a direft putting away our Wives, without fo much as gi- ving them a Bill of Divorce, and fo in- dulging our felves in a Licentioufnefs, even unknown to the Jews. All the Difference that I fee in it, is, that thefe disjoined Members have a Power of re- uniting again, which the Jews had not ; but if weconfider, what life is generally ma< Of Chaftity and CHAP. IV. made of this, we fhall find, that the fro Award Couple feldom meet again for the better, but for the worfe ; as if it was on Pufpofe to repeat the fanie finful Aft of Separation. It is no Excufe f that they remain fingle ; I mean, that they do not offer to marry again fo long as the for fa- ken Party lives ; for fuch a nee die fs and illegal Separation, is certainly of It felf a very great Crime, tho' marrying again would make it greater, and tho' they have fo much Religion, Honour, or re- gard to their Intereft, as to abftain from Tol}gam)>, they very much expofe them- felves to Temptations of Adultery ; and indeed it is very hard for both Parties, who are known to live thus feparate, to keep their Refutations clear with the World, for People will be apt to cen- fure them, defervedly or not; becaufe Separation do's almoft naturally produce Sufpicions of this Kind, and Experience has fhewn many of them to be too jufti Befide, fuppofe a married Perfon, prefu- ming upon his or her own Strength, re- iblves never fo much before-hand, by a prudent and referv'd Behaviour, to avoid all Temptations, and to live a chaft Life in a feparate State ; yet confidering the Weaknefs of Human Nature, and the many Temptations tG which fuch a Con- dition CHAP. IV. Needle (s Separation. 91 dition of Life is obnoxious, this is an un- warrantable Trelumption. And more- over, luch a Perfon will be guilty of whatever Liberty the forfaken Party takes, who not being perhaps of the fame Temper and Complexion, cannot contain, and yet is deprived of making ufe of the Remedy the Apoftle prefcribes in this Cafe. But whatever weight thefe Ar- guments may have, there is another I am fure that ought to be well confidered, and that is the ftrift Union of Affe&i- ons, implied in the very Nature of Mar- riage, and promifed under the folemn Obligation of an Oath, both by the one and the other, at their Entrance upon that State: As to that ftri& Union of Affections, which I fay is implied in the very Nature of Marriage, I know not how any Chriftian can defire it fhould be better proved or illustrated, than by confidering, that our 'blefled Lord has made it the Figure or Reprefentation of his Love to his Church; and unlefs we can fuppofe the Love of Chrift to be a faint, an heartlefs, and inconftant Love, it muft be very abfurdly represented by any flight Affe&ion. Marriage there- fore, which is made an Emblem of this Love of Chrift, could never give us any juft and worthy Idea of it in its own Na- OfCbafllty and Nature, if it did not imply fuch an ex- ceeding great Affect ion, % lb ftrit, fo in> diflblvable, as might render it in fome meafure fit for the Comparifon. One -would think, this fhould give Chriftians a ftronger and a truer Notion of the En- dearments, -which ought to unite a Mar- ried Couple, than generally we find they have. But if thefe Deductions from Re- ligion feem too Speculative to a carnal Mind, and want the Influence upon Pra- ftice, which might be expected 'from them ; fure Principles of Common Honefty, ftrengthned with the Obligation of an Oath, may be fuppofed a proper Argu- ment: I mean, that perpetual Union and Affection, which both Parties mutually engage themfelves to at the Solemnization of their Marriage. ThePromifeis made in Words, asexprefs as can be, to adhere to each other from that Day forward in all States and Conditions of Life, for let- ter for ivorfe, for richer for -poorer, infick- nefs and in health, and under all thefe Sup- pofitions, or whatever of this kind may happen, ftill to love and to cherifh fo long as 'tWDeatb (which only fball diflblve the Union ) f art them. This is furely a ve- ry pofitive and folemn Tromi/e, and made more Solemn by their joining Hands up- on it in the Prefence of the Church, or of Wit- CHAP. IV. Necdlefs Separation. WitnefTes that reprefent the Church; and Jieight^n'd alfo into a formal Oath, by being promifed in the more efpecial Pre- fence of God ; as appears by the Place, or at leaft by the Religion of the whole Ceremony, and by the firft Words that begin it, [ We are gathered together here in the fight of -God~\ and by the folemn Proteftation upon putting on the Ring [ In the Name of the Father ', and of the Son, and of the Holy Ghoft, Amen ] and by feveral other PafTages throughout the whole Office, which muft neceffarily im- ply an Appeal to God upon the Truth and Sincerity of the Engagement; and this is the formal Nature of an Oath. Now upon this Confideration is it not eafy to fee, that whatever Couple thus joined together, according to God's Holy Ordinance, fhall wilfully part from each other, and live in a State of Separation, or which foever,of the Parties fhall thus feparate, tho' the other be unwilling, is guilty of a moft notorious TSreach of Faith andTromife, neither -living together, nor loving, as they engaged to do; and not only this, but of notorious "Perjury alfo, in acting directly contrary to what they had promifed before God, and with ;an awful Invocation of him. 7 Tis to be feared, that many of thofe who enter in- to OfChaftitytnd CHAP. IV. to fuch an Engagement, are guilty of extveam Inadvertency^ anxf 'want of CQHJ}~ deration. They don ? d attend to the Terms of the Contract, ntfr ever duly re- flect upon- the Extent of the Obligation; but look upon the whole Solemnity, a^ no more than a meer Formality^ without which they cannot by Law attain the Ends they propofe* Their. End is Money- Ad- vancement, or fomething elfe fap fhort of Urhatitfhould be, and their Right to theft in fuch a Match, being confirmed to 'em by the Ceremony of joining Hands, &c. as the Law directs, 'tis all they think of, when they come to be fo join'd. But this furely is a great and dangerous Pro- phanation of that Ordinance ; and the Cafe is ftill much worfe, if they realljr do confider the ftriftnefs of their Con- tra<Eb, and yet intend within themfelves never to be bound to perform it : For this is abfolute Treachery, a moft ungene- rous and villanous Falfhood, 'tis dealing as the Sons of Jacob did with the'5/cfo- mites, entring into a folemn Covenant, and under the fhelter of Religion too to ferve the' Purpofes only of an evil Mind. On the other Hand, I hope there are many, who enter in to thefe Engagements with fmcere and hearty Refolutions to ad accordingly, tho' afterwards they make CHAR. IV. Needlefs Separation. make or find- themfelves uneafy under them, and have therefore a Mind to part. But true Affe&ion is not variable by every little Accident, nor totally to be deftroy'd by a great One. If it be pretended, that the Humours of the Huf- band or Wife are intolerable, or the Ter- Jon disagreeable, thefe Points fhould have been well confidered before Marriage; for all after-Exceptions of this Kind, are guarded and protefted againft in thofe Words of the Contrad [for letter for uaorfe'} which fignifie fomething to be fure, and what elfe can they fignifie? The hazard of other Circum fiances be* ing provided for in the Words next fol- lowing [for richer for foorer, in ficknefs and in health ]. If 'Danger cf Life be pleaded, or the Sufferance of violent Inju- ries and vllufes, yet is there no fuch Ver~ tue as Patience, no fuch Duty as Submif- fan to the Providence, and Truft in the frote&on of God, required of us ? And if they are, when muft they be expeded, when can they be exercifed ; but in a State of Suffering ? But if a Remedy is ta be, fought for, all that can regularly be doire, is firft to fee what the good Offices of private Friends can do, and if they fail, then to apply to the proper Court, and fubmit the Cafe to the Determina- tion 96 Of Chajllty and CHAP. IV. tion of tbofe whom the Law has ap- pointed Judges therein. And ftill Sepa- ration, whether Legal or Illegal, is fo bad a Remedy, that like defperate Medi- cines, it fhould not be fo much as thought of, till all other Means have proved ut- terly incapable of Effect, and that they cannot poflibly live any longer together : For to any good and difcreet Perfon, fuch Separation muft be fo comfortlefs a State, attended with fuch danger of Ruin, both Temporal and Eternal, that all the Hardfhips which it is applied to cure, could fcarcely make the Sufferer more uneafy or unhappy. But the Un- concernednefs of many loofe, unthink- ing People under it, as full of Mirth, and Air, and Jollity, as if no fuch Mif- fortune had happen'd to them, makes it too evident, that it is fometimes a State of Choice, more than of Neceffity. And if this Practice goes on, perhaps in half an Age more, it will be thought need- lefs fo much as to pretend, or talk of fuch a formal Thing as a Reafon for Parting; and Marriage will become of Courfe, no more than a Temporary Concubinage, that may be broke off at Pleafure with as much Freedom, as we change our Servants. The Laws indeed have hitherto fecured the Continuance of CHAP. IV. Nccdlefs Separation. 97 of the Marriage, by maintaining (in fpight of any fuch Separation) the Validity of Jointures, Settlements, and other Civil Rights of it, but the AfFe&ion, Cohabi- tation, f?c. which I beg leave to call the facred Rights of Marriage (as being the Performance of what was folemnly vow- ed before God and the Congregation, when it Was contracted) are even now by fome People, broke through with as little Scruple, as if the Contract had been really made but for a Time. And tho' I will not charge our Laws with favouring this, any otherwife than by too' general and dangerous a Connivance ; yet I muft fay there is a Cuftom which diredly en- courages Separation, and therefore wants a full and pofitive Law to reftrain it. I mean the fcandalousProvifionufually made before-hand, by Settlements or Marriage- Articles, for the Wife's feparate Mainte- nance, in cafe her Husband and fhe fhoulcl not think fit to live together. All fuch Provifions, call them by what Name you will, whether Pin-Money or any thing elfe, which ferve, and are defign'd to ferve this Purpofe, with whatever plaufible Pre- tence they may be varnifhed over, I rake to be of moft pernicious Confequence, as providing for a Cafe, that ought not to be fuppofed amongftChriftians, and putting Vol. 2. H 98 Of Chaftity and a Couple in mind of parting from each other, even then, when they are going fo- lemnly to contract for a ftrift Union, AfFeftion, and Cohabitation during Life, and laying profeffedly a Scheme for their doing that with Convenience, which ought not to be done at all, and which with almoft the fame Breath they vow before God and the Congregation, that they will never do. Now what is all this, but a monftrous Abfurdity in the very Nature of the Thing, a moft noto- rious fhuffling in the Accounts of com- mon Hpnefty, and a moft impudent Pre- varication with God himfelf ? What is it, but to empower and teach the Wife to difregard her Husband, and to loofen that Dependance, which by the Divine < en. 3. Law ihe fhould always have upon him ; } '- for fuch a Maintenance is fecured to her, that ilie may carry well or ill to him, without danger to her Intereft, and leave him when fhe pleafes. And as to the real Influence of Mifchief fuch Provifi- ons may have had, I am fatisfied, that many Separations would never have been thought of, if this Security given before- hand, had not encouraged and prepared the Way for them. But perhaps Pin-money, and the like Provifions before-hand for DilTertion with Convenience, being not morally V. Needlefs Separation; morally evil, nor falling directly with- in the Letter of this Prohibition of Di- vorce,^ may be thought not to deferve fo much Notice, in a fhort Summary of Chriftian Practice, as I have taken of them ; but becaufe our Saviour certainly defigned here, to condemn every Thing that any ways promoted a Difunion af- ter Marriage : I fhould not have been faithful to my Subject, if I had been lefs fevere upon a Cuftom, which fo much encourages a Wife upon the lea ft di/like to leave her Husband ; arid the ratlfer^ becaufe the Practice grpws every -Day more and rrfore fafhionable. H * CHAP. T loo Of taking God's CHAP. V* CHAP. V. Of taking Gocfs Name in vain, MATT, .35,34,35,36,37. gairi, ye have heard, That it hath leen faid "by them of old Time, Thou Jhalt not forfwear thy felf, but /halt -perform unto the Lord thine Oaths. I fay unto you. Swear not at att ; neither by Heaven^ for it is God*s Throne : Nor ly the Eartk, for it is his Foot/tool : neither ly Jerufalem, for it is the Citf of the great Kjng. Neither jhalt thou fwear ly thy Head, lecaufe thou canft not make one Hair white or Hack. "But let your Communication le, yea^ yea ; nay^ nay ; for whatsoever is more than y cometh of Evil. THE CHAP. V. Name in vain. loi HE Third Commandment, Thuufialt not take the Name of the Lord thy God in vain, was underftood by the Jewi/h Doctors, as no more than a Prohibition of "Perjury: And therefore as they taught, the People took it, and looked no farther for the Senfe of the Precept, than this fhort Paraphrafe : Thoufljalt not-forfwear thy felf, lut fialt perform unto the Lord thine Oaths; which probably was their allowed and common Glofs, eftablifhed by Authority in their Schools, and citecj as fuch by our bleffed Saviour, who ('tis obfervable) does not here repeat the very Words of the Commandment, as he had done thofe of the Sixth ancj Seventh before, but their Interpretati- on only: Becaufe the Words of the Com- mandment, as God had delivered them, are fo general, that Terjury is no more exprefTed in them than frofhane Swear- ing ; and as both are alike included and in- tended, the one is as eafily reducible as the other, to the very Terms of the Law. But it was their Glofs , that had injuri- oufly reftrainM thofe general Words, and therefore our Saviour cites that, in order tQ corred and fupply the Defects of it. H Nor 102 Of taking God's CH AP . V. Nor fhall I need, in difcourfing hereup- on, to infift upon the Crime of -Swear- ing falfly y which was then, and always has been ( not only by the Force of this Divine Precept, but by the Light of Nature ) acknowledged to be a grievous Sin ; as Murder and ^Adultery alfo were, and for that Reafon I forbore to enlarge upon them in the foregoing Paragraphs. For our Saviour left every Precept of the Decalogue, in the fame full Force and Latitude, wherein it had ever been re- ceived or interpreted by the 'Jews : But where their Interpretation had too much narrowed a Command, and ffraitned ffie meaning of it, he enlarged it to its due Perfection and Extent. His new Explications therefore and Improvements, are what I am properly toconfider: And what thofe are with regard to this Third Commandment, will be the clearer, if we fuppofe him only thus to have ex- prefTed himfelf. " Ye all acknowledge your felves ob- " liged in Confcience, by Authority of " the Third Commandment, to fuoear " nothing faljly, but to be very fure of the " Truth, and very ptnftua] in. the Ter- " furmance of whatever ye have fworn. " If due Care be taken of this, ye con- 61 elude the Law is ftriftly enough ob- 5 lervect, ^ - TT -\T CHAP.". Name in vain. " fervcd, and fully fatlsfied. Bat, I " who come to declare to you the Di* " vine Will and Law more perfectly " than ye have yet been able to difcern, * or willing to apprehend it, require of rt - you much more than this; that ye not " only /wear not falfly, but ?iot at all ; " that in your common Conversation, ye, " upon no' Account, and in no manner " or form of Speech, invoke the Sacred " Name of God, tho' the Matter con- " cerning which ye have occafion to ;c fpeak be never fo true. Nor yet think, ' that the Sin of Swearing may be eva- Cl ded by indirect Oaths: For Swearing *' by God's Creatures, is in effeQ: Swear- 4 ing by him who created them, and u for whofe Glory they are, and were crea~ * ted. For Inftance, Swearing by Hea- ; ven+ is fwearing by him whofe Throne " and Palace it is ; and as the Splendor " of his Majefty fhines chiefly there, fo " do's the Glory of his Trovidence in <c this lower World ; the whole Earth is " but one mighty Kingdom, under the ' Infpedion and Government of God, " and therefore he that fwears ly the " Earth, fwears by that fovereign Pow- <c er that form'd, fiipports, and governs' :{ it. What has Jerufalem in it that is " venerable, but the Ark and Temple, H 4 " the IO4 Of taking God's CHAP. V, " the Signals of God's fpecial Prefence? ^ 'Tis this peculiar Relation to God, as " the Capital City of his Refidence .in " the Church, that {tamps a facred Cha- " rafter upon it ; and therefore whofo- " ever {wears ty Jerufalem, fwears by < that great God, who has chofen to " place his Name and Worfhip there. " And the Cafe is ftill the fame, when <* ye fwear by Creatures, which have " not that peculiar San&ity and Relati- " on to God ; as when ye fwear ly your " own Heads: For the Object of an Oath muft be fome powerful Being ; now e your felves cannot change the co- lour of one Hair upon your Heads, and " therefore the Oath muftbe underllood " to be by him that can, and that is no " other than God. If then ye have oc- " cafion in your familiar Converfe to af- " firm, or promife, or deny any Thing, " let a fimple Affirmation, Aflurance, " or Negation, fuffice; 'tis enough to fay " it is, or is not ; fhall be, or fhall not be 4t fo; for whatfoever is more than thefe, is finful. The general Terms in which our Sa- viour has couched this Prohibition, Swear not at^&ti) &c. have occafioned fome to imagine, that he prohibits, and con- demns therein, as unlawful, all man- ner " y " l CHAP. V. Name in vain. 105 ner of Oaths, without Diftinftion ; not only fuch as are rafh, needlefs and pro- phane, but fuch alfo as are adminiftred for the- Peace and Good of Human So- cieties, the Security of Governments, and the judicial Difcovery of Truth. But that this is an inconfiderate and erro- nious extending of the Precept beyond the real Defign, is evident, becaufe an Oath religioufly, and folemnly taken in Truth, in 'Judgment, and in Righteouf- Jer. 4. z. 1 nefs, as the Prophet expreffes it upon weighty Occafions, or for the Public Good, is an <>Aff of Divine Warfitf, and ^ eut ' 6 ' the Name of God is reverenced, notpro-Deut.ro.' phaned thereby. The Author to the He- *? brews alfo acknowledges, that an Oath I( ' ' for Confirmation is an end of all Strife ; and therefore furely Controverfies may be determined by it, and cannot be de- termined any other Way more properly, or more effectually. The Apoftles an Primitive Chriftians, never fcrupled to take an Oath on fuch pccafions as de- ferved it. Nay, our Saviour himfelf, Matt. 16, who to be fure would not do any Thing 65 ' 64 ' unlawful, anfwered upon Oath, when it was required of him in the High-Priefts Court of Judicature. All which being confidered, I fhall need to enlarge no far* ther againft the Opinion of fuch Inter- preters ; j 6 Of taking God's CHAP. V. prefers ; but proceed to fhew, what Ufe of God's Name, or what fort of Swear- ing it is which is indeed forbidden (over and above the Cafe of Perjury) in this Third Commandment. And here is for- bidden, I. eAll Swearing in common Converfa- tion ; whether dire&ly, by God, or by his Creatures; or indireftly, in any Terms whatfoever, which imply an Oath, and were only introduced to'tffualify the Harfh- nefs of it. That the Prohibition here is intended as a Reftraint upon our ordi- nary Converfation, appears from thefe Words, Let your COMMUNICATION J)e yea, yea^ and nay, nay: And that this Reftraint is not laid wit lion t good Rea- fon, will be plain, if we confider the Na- ture of an Oath, which is an Appeal for our Sincerity and Truth to fome fuperior Being, that thoroughly knows our Con- fciences,. and will certainly punifh Falf- hpod. Now this fupenor Being, how- ever the Expreflion may difguife it, can be no* other than God': And tho' fuch Oaths may be taken, when required by Authority, and 'then the Importance of the Affair makes them Afts o juftice and Duty, . as in Form and Subftance they are ' Afts ofRtl'igion; yet furely they are too folemn GHAP.V. Name in vain.." 107 folemn things to be proftituted to every ' trifling and (light Occafion, and muck more to a prophane and deteftable Cu- ftom of filling up a Difcourfe with them upon no Occafion at all. Let the Mattel? we ipeak of be never fo true, let our in- tention in promifing be never fo honeft and ingenuous, it is not fit that with, fuck aninfolent and fawcy Freedom, we fhould fummon the Great God, whenever we pleafe, to be a Witnefs of it. For as no private Man can of his owa Authority flay a Malefactor, w^hout finning againlfc the Sixth Commandment, and being guifc i of l\lurder ; fo neither can he, but by. ie Command or Direction of the Magi- :rate, appeal, to God as Witnefs of his ruth, without offending againft this Third Commandment, and taking the Name of God in vain. Our Saviour there- fore charges us to content our felves with barely affirming or denfing in our Conver- fation, or however with repeating fuch Affirmation or Denial, by way of AfTu- rance, that we really fpeak as we mean. For whatfoever is more than this, faith he, . cometh of Evil-, that is, (i.) From the Evil one, the Devil, that great Promoter of Wickednefs :. the Tongue that is exer- cifed in Oaths and Curfes, being fet on Fire of Hell ; and cuftomary Swearing being io8 Of taking God's CHAP. V. being fo void of Temptation either from Tkafure or from 'Profit- (and I may add from Honour too ; for no Man generally meets with lefs Refpeft, or is hearken'd to with lefs Regard than a common Swearer) that it would be difficult to account for the Practice of fo fruitlefs a Vice, if it did not proceed from the Infti- gation of a malicious Spirit, who tempts Men chiefly to thofe Sins that are moft affronting to God. Or, (2.) This Expref- fion [cometh of Evil} may fignify that the very Ufe of an Oath , and all Occa- fions for it, proceeds from the evil Traffi- ces of Falfhood and Treachery, To very common amongft Men : Or rather, ($.) That common Swearing proceeds from fomething evil zndfivful within our felves, an evil Want of Reverence to God, and of a due Senfe of Religion, or Confide- ration of what we fay ; an evil AfFe&a-. tion of conforming to the wicked Cu- ftoms of our Company ; or from a fecret Diftruft of our own Credit, as when Men are confcious they have ly'd them- felves out of any reafonable Expectation to be believed, without giving the ftrong- eft^ Security for their Truth by fwearing to it : For certainly continual Appeals of this kind muft look as if the Swearer knew his Charader and Veracity to be fufpn CH AP . V\ Name in vain* I 09 fufpicious. t But in which way foever of all thefe, the Words be taken, it is appa- rently true, that Swearing in ordinary Converfation cometh of evil ; and that methmks fhould foe Reaforr enough a>I gainft it. Let us only now take a fhprt View of the feveral Kinds of Swearing here prohibited..' As, 1, ^Swearing dire ft fy ly God, ly Cbriff, ov\iy the Holy Ghotf, under any of their Names or Titles, as, Jehovah, the Lord, the ^Almighty, our Maker, Saviour, and the like. For the Ground of the Com- mandment being the Reverence that is due to the Name of God, every Perfon in the Sacred Trinity is equally intituled to that Reverence, as God ; and every Way of exprefling or defcribing him is the; Name of God , whereby we make him known, and therefore is to be reve- renced. To this Head may be reduced the fwearing by any thing which imme- diately relates to the great Work of our Redemption, as by the Life, *Death, "Bloody w Wounds ofChriff, or by the Sacrament, wherein thefe awful Myfteries are fo- lemnly reprefented, and Chrift himfelf is fpiritually prefent. 2. Swearing by any Creature. Now to fwear by a Creature, is to fwear by any by any Saint 9 by Heaven, by Eartb 9 1 1 o Of taking Gofs CH A*;-<Vl or the like: And this, by ;pur Sa- viour's exprefs Doftririey is fwearing by God himfelf, in eflfed ; for all thefe -tore ereated by. him, depend entirely ujjo'rt him, and are nothing at all without hint. They have no Power of their own to do Juftice upon fuch as fwear faHly by them whatever any of them can do is but as Inftruments in the Hands of God, and therefore God fnuft be fuppofed to be meant, when they are fworn by : or elfe In fwearing by them, we fet up them for Gods, by attributing a Divine Power to them/ which is rank Idolatry. And fo it is when Men fwear by any of thofe Names the Heathens gave tb what they worfhipped. For, as I faid before, the very Nature of an Oath implies* that fuch an Appeal is madfc W ibme fuperior and Alrrfighty Being, which thoroughly Ifiowsour Confcience^ ahdjcan and wifl reward our Falfliood. Bot^ 3. All fuch Expreffions alfo are forbid, as, do csvertty, and with fome Difgnife, (Abbreviation, or the like, imfly an Oatt> 9 however qualified arid foften'd, as, God ~kmus, Faith, egad, and others, >#hich the Wit, fhalllfay, or the Folly of MW*W kwdy te contrived to evade a fcandalous ami- barefaced Prophanenefs. All thefe, aadtevery Ufage of this Kind, are but as fo many Qj AP. V. Afowe z'tf vain. many trifling Methods to deceive our felves. Oaths they ftill are, .and will. without Boubt be charged upon us ac- cordingly at the Day of Judgment, being for-hjd, not only in this Paragraph of our Saviour's Sermon, but in other Places of the holy Scripture,as in that of St. James's Epiftle, oAbove all things, my fwear not, neither ly Heaven, neither ly 'the Earth, neither ly ANY OTHER OATH: lut let ywr yea, be yea, and your nay 7 nay, left ye fall into CoudemtMtiox.. And thus much for the Sin of Swearing, Befide which we are forbid, II. All ufmg of the Name of God, or ChriB; or Jefw, Lord or Saviour, in our ordinary Difcourfe, without a, due and fuitable Reverence, and a juft Occafion. For as.fuch a Reverence to the Name of God is the very Reafon and Foundation of our Saviour's Precept againft Swearing here, the. fame Reafon equally afFe&ing fuch a Joofe and careJefs Mention, of it, as I. am now defcribing, this alfo muft be fuppofed to be equally forbidden thereby. 'Tis undoubtedly taking the Name of God in vain,, and therefore falls within the very Letter of the ., Prohibition in the Third Commandment. If it be ufed in Ofls/fyg, there is , not , only Profbanenefs, but in Of taking God's CHAP. V. but a defferate Malice too, to encreafe the Guilt ; and it is juftiy accounted hor- rible to all religious Minds. But fuppofe it be not uttered in a Curfe, the Pro- phanenefs ftill is vifible, whether it be by way of Exclamation, Admiration, or Expletive; as, Good God! my God! Jefu! Lord! and many the like Ex- prefftons too frequently ufed ; as if thofe venerable Names were fit only to fill up a Period, and to give an Air of Boldnefs and Impudence to our Converfation. Nor is the Cafe at all mended, when thofe Names are ufed in a way of rafli and unconfidered Prayer ; as, God llefs us, God le merciful, God fave you, Lord have Mercy itfoft us, &c. which very often occur in fome Mens common Dif- courfe, when there is no due Serioufnefs attends it, and probably no Thought at all of what is then defired by fuch a Prayer. And fometimes it comes in fo unfeafonably and improperly, having no Coherence at all with the reft oftheDif- courfe, that it is downright Nonfenfe 1 , as well as Impiety. Let thofe (if there be any fuch) that ufe this, and yet have that Regard to Religion which they pre- tend, confider, that their being good Words and good Wifies depends more upon their Sincerity and Devotion in uttering them, than- CHAP. V. Name in vain. than upon the Mechanifm of Syllables and a Sentence ; and that all the Good- nefs that can be in the Expreflion it felf, will never atone for the trifling Manner of ufing it : but it will (till be taking of God's Name in vain, while we treat it with fo little Solemnity, and throw up our Addreffes to him at fuch an imperti- nent and thoughtlefs Rate. I will but juft name a third thing naturally included in the Prohibition, viss. III. All heedlefs, unattentive^andirreve* rent taking even of lawful Oaths impofed by Authority. Thefe Oaths, and of thefe efpecially fuch as are by way of Qualifi- cation for an Office^ or Obligation to dif* charge it well, are for the moft part look'd upon as meer Formalities in Law, and fb the Religion of them is loft ; and thofe that take them are gazing about the while, or thinking of other Matters, with no more Devotion and Concern than if they were hearing fome idle Story, of repeating an ordinary Difcourfe. And the Cafe is not much better, in this re- gard, with Oaths of Evidence ; thofe thac take them are apt to confider them no farther than as folemn Promifes to fpeak the Truth, not doing it with that awful Solemnity that becomes an &4pfeal to the Vok2. I (treat 1 14 Of taking God's Name^ &c. Great God, in what they. fay. $ t ut fuch a Behaviour is plainly taking the N/tme of God in vain, .becaufe. the,y mention him and appeal to him .without^ any. Confide - ration to whom they are fpjeaking, .anjl perform what is in the very nature 6fV$t a folemn A6t of Worfhip anc( Religion, without that lerious Senfe of God, that ought to fill .their Minds,, and without that Reverence to his Name, which \s the Foundation of the Third Command- ment. CHAP. 11$ CHAP. VI. Of FORGIVING of INJURIES. MATT. V. -3 8,39,40, 41,43; Te have heard that it hath been faid, A Eye for an Eye, and a Tooth for a Tooth. But -I fay unto you, that ye refitf not Evil' but whofoever /hall finite thee on thy Right Cheek, turn to him the other alfo. *And if any Man will fue thee at the Law, and take, away thy Coat, let him have thy Cloke a/Jo. iAnd whofoever /hall compel thee to go a Mile y go with him twain. Give to him that asketh thee, and from him that would borrow of thee, turn not than away. . 1 2 RET 4- Of Forgiving CHAP, VL ETALtAf ION of Evil being one of the Permif- fions indulged the Jews in their Politic Laws, becaufe of the Hardnefs of their Hearts, left if they were not allowed this Liberty, under ftated Rules, and by the Sentence of the Magi- ftrate, they fhould in revenging them- felves exceed all Bounds and Meafures ; our Saviour takes occafion from hence to lay down in this Paragraph the Duty of the injured Tarty or Sufferer (as he had before under Confideration of the Sixth Commandment that of the Aggreffor} forbidding here all manner of private Re- venge, or returning Evil for Evil as tho' he had fa id, " The Judicial Law, it's true, allows " of a Requital of Like for Like, ttyic " he who deprives his Brother of a Merri- " ber, forfeit one of his own ; as an Eye " for an Eye, and a Tooth for a Tooth. " But I charge you all, whoever will be " my Difciples, that ye prefume not to give your felves the ill-natured Satif- " faftion of rendering Evil for Evil, ei- " ther in a public or a private way : but " that rather than revenge one Injury ye " fuffer two. If any Man ilrike you, ftrike CHAP. VI. of Injuries. 117 " ftrike him not again by way of Refent- c< ment or Retaliation. And rather than " take the Advantage, which even the " Laws do give you for profecuting upon " Wrongs of fmail Concern, or Impo- *' fitions of no great confequence, fhew " your Adverfary how little his Malice a or his Violence moves you, by being " forwarder to bear, than he is to inflid, " and ready to do more to gratify him " than he requires. If by contentious " Suits he extort from you what is really rt your own, and what ye can really bear <c the Lofs of; let him take that, or more, <c rather than conteft it farther with him: " And if he will force you againft your u own Convenience to go with him one ** Mile, go with him another, rather tf than paffionately difpute your Liberty " in fo fmall a matter. Say not this " Tamenefs is like to encourage him to " farther and greater Injuries ; that is " more than ye are fure of: Meeknefs a and Complacency are the beft Means u to foften an Enemy ; but tho' heflould " be fo difingenuous, that ye have Rea- u fon to fear the contrary, truft that to the Providence of God, who is able to <e preferve you, and will (without any " Interpofition of yours) fufficiently a- '* venge you. Nay, let the Injury be I " what 1 1 8 Of "Forgiving CH AP . VI. " what it will, be it ever fo great and unfupportable, never apply your felves " to Magnates and Laws to gratify a " revengeful Humour ; never profecute " meerly for the fake of fmtfhmg ; but a either for the public Good (feparate " from all Ends of private Pa {Ron) or to <c obtain a neceffary Reparation for the " TJamages ye have really received. Nor " is this all, that ye abftain from return- " ing Evil for Evil ; ye muft even relieve " the Necejfities of fuch an injurious Per- " fon. If by his Circiamftances he be , <c brought to beg of you, give him free- <c ly and cheerfully; if he defire to bor- 5' row, refufe not to lend him ; laying " afide all Grudges at the Evil he has " done you: for my. Religion obliges <? you to be charitable both to Friends " and Enemies. I fuppofe in explaining of this Para- graph further there will be no need to prove here the Lawfulnefs ofWars^ where- in the public Honour and Intereft is con- cerned : Nor that the Prohibition does not extend to Magiftrates puniihing ill Men according to the Laws of their Country: for they are deputed by the Authority of God, to whom Vengeance Rom. 13. belongs, to execute Wrath ufon him that does evil, and they are not to lear the Sword CHAPV VI. of Injuries. 1 1 9 Stsjord'rn vain. But that which Teems' in general ttr be the View dPthfs whole Pa- ragraph, is to reftrain all perfonal Re- fentme'nts and Revenges, and to inculr- cate, that we fhould not do aa hard, a mifchievous, or a vexatious thing to a- ny one, .becaufe he hath done the like to us, where many times our own Good is not fo much confidered as the others Hurt ; for the Word W>W/ fignifies ra- ther to oppofe Evil to Evil, than to ward off an Injury. But there being four di- ftinft Precepts or Directions included here, we will confider them feverally. I. The firft is, what a Chriftian muft do who is injured in his Terfon, by "Blows, or Words of Contempt, exprefFed by ftri- teng on the one Cheek. Now the Laws of every Country taking cognizance of all Injuries betwixt Man and Man, that car- ry a real Damage along with them, and having provided fuch a Satisfaction pro- portionable, as (hall reftrain the Offen- der's Infolence, vindicate the Perfon wrong'd, and make up the Damage he has fuffered ; we are firft to confider whether the Grievance we have to com- plain of, be fuch as the cool and unpreju- diced Juftice of thofe Laws have thought great enough to deferve a legal Remedy. 14 If no Of Forgiving CHAP. VL If it be fuch, our Saviour does not here forbid us to apply to the Magiftrate in Defence and Maintenance of our Right; for he himfelf, when he was injurioufly John 18. ftrjcjfen by the High Prieft's Servant, prptefted in open Court againft fuchU- fage. But if it be fo fmall an Injury, that the Laws have taken no notice of it, Our Holy Matter requires that we fhould rather fut it uf, than offer to revenge it. And tho' the Words are not to be taken in fo ftrift and literal a Senfe, as if we were bound induftrioufly to give an info- lent Offender Opportunities for a fecond Injury, and to folicit new Abufes from him ; yet thus far we muft extend the Precept, that no real or pretended Fear or 'Probability of his taking advantage, from our Patience under one Abufe to add another, Ihould in any wife prompt us to Revenge and Retaliation. We muft refer our felves to God, and bear with every thing that happens, rather than break through fo plain, direct, and pofi- tive a Command as we have here, not ta return Evil for Evil. This will doubtlefs be thought an hard Saying by thofe who through a long indulged and humoured Tendernefs for themfelves, have wrought the Conftitution of their Minds to fuch ? Temper, they can bear nothing. But who CHAP. VI. of Injuries; who can help it ? Religion, as it pro- ceeds from God, muft be an authoritative Rule : our Paffions therefore are entirely to be governed by it, and not that Rule bent to a Compliance with our Paffions. 'Tis impoflible to avoid refle&ing here upon that moft unchriftian, barbarous, and fenfelefs Pra&ice of 'Duelling, where- by two Lives, or more, are flaked by way of Satisfaction for Affronts, which not only a Difciple of Chrift is bound to forgive ; but even a prudent Heathen would think it below him to regard. The great Pretence is Honour, but the Notion of Honour wretchedly miftaken and abufed. True Honour has by all wife Men been thought to confift in fuch a Greatnefs of Mind, as carries a Man a- bove the Refentment of Contempts and Injuries. And certainly it requires a greater Share of Courage to fafs ly an Affront, than to revenge it, becaufe the Difficulty is greater. Now the proper Object of Courage is Difficulty, as the proper Spring and Principle it iflues from is Honour : and therefore the Conqueft of a Man's Paffions being harder, beyond Com parifon, than the Indulgence of them, Courage is moft fhewn in fuch a Con- oueft, and that muft be the trueft Honour, tlm infpires with fuch a Courage ; nor caij Of Frighting CHAP. VI. fty thing be more oppofite to both, than is that peevifh Weaknefs, that is ruffled and difcompofed at every Affront, and enflaves Men continually to their; own Pride and other Mens Ill-nature. But befide this grand Miftake of the Dii- ejlift in his Notion of Honour and Cou- rage, the Practice of fuch Men is as de- fective in common Juftice and Equity :' for what Proportion is there betwixt the tri- fling Injury that provokes them (too in-- fignificant it feems for human Laws to take the Cognizance of ) and the Life of a Man, in the Deftruftion, or 1 at leaft in the Hazard of which they place their Sa- tisfaftfon. Laftly, they confider not to how little furfofe this wild Scheme of Sa- tisfaction really ferves. Their End muft be either Revenge, Reparation of the 'Da- mage rsveived, or 'Defence of their Refuta- tion. If the firtf, 'tis the Revenge of a Mad-man, that will fire his Enemy's Houfe the' very n6xt to him, -which in all Probability 'Will communicate the Flames to hisi oWrty ad burn that too, or at leaft apparently endanger it. If Reparation of tfe 'Damage be- aim'd at, or Defence of Reputation', fuppofe he kill his Enemy, what does ! he get by it? or how does tfiat retrieve 'his Credit ? Will that wafh Afperfibn, take 'off the Blow, or prove CHAP..- VL ' of Injuries. . 133 provevthe Lie t<5 have been falfely givea ? Not at all His fuffering by the Affront or Injury, is ftill juft as great, as the Of* fender's Infolence tefo ic. Wbat I have hitfyerto faid, are Arguments from Rea- fon only, againft'fuch aPradice : And I might add, it were enough to reftrain a good and wife Man, from k, that there- by- he acts contrary to the Laws- of tk& Land, in defiance of the Government un^ der which he lives, and is protected; from whateveir can reasonably be lOOkMiUpon as, an Injury that defer ves to have any Notice taken of it. But were this not fo, and that no Arguments could be drawn from Reafon or Human Laws a- gainft Duelling ; if it was really difho- nounable not to fight ; if declining it would, as is fometimes objected, e^p'ofe a Mam to farther Abufes ; if Duels were not fought upon the account of fuch trifling Injuries, as generally they are ; if engaging in them would repair a Lofs, or wipe off a Difgracc, or be indeed a fuitable Revenge to a revengeful Tem- per ; yet furely there is fomething that with a Ghriftian ihould outballance all, that Duelling is dire&ly contrary to his Holy ProfefTion, which requires Patience under Difgrace and Reproaches. A nd no deferves the Charafter of a Dif- ciple Of Forgiving CHAP. VI. ciple of the fuffering and forgiving who a&s fo contrary to the whole Tenor of his Religion, and facrilegioufly ufurps the Right of God, who has referved the Power of Vengeance to himfelf, having laid, Vengeance is mine, I will re fay. II. The fecond Precept, or Direction, concerning our Behaviour under Wrongs, is when we are injured in our 'Profertiesj when our Goods or Eftates are taken from us either privately, or under colour of Law, expreffed here by the taking a- way of the Coat. In this Cafe there is a greater Liberty of infixing upon Redrefs and Reparation, than in the former: the Courts of Juftice are open, and the Au- thority of the Laws may be appeaPd to, and the Injurious be forc'd to Reftitution. The Precept here is not againft all going to Law : for Courts to determine Right of Property and Poffeffion, as they are neceffary, confidering the Violence and rapacious Temper of fome Men, and con- tribute very much to the good Order of the World," are doubtlefs agreeable in the Nature, Defign, and Ufe of them, to the God of Order and Juftice. And being fo, perhaps it may be thought there is no great Danger in exceeding in the Ufe we make of them ; for finc^e we owe a Juftice to CH AP . VL of Injuries. 1 2 tf to our felves and our Families, as well as to others ; and fince going to Law is a lawful Method of doing our felves Right ; How (may fome fay) can any Man be to blame in taking all Advantages the v Law will give him ? But permit me the Liberty of anfwering in the Words of an Apoftle, equally true of this as of what himfelf applies it to, The Law is good, if t Tim. i. a Man ufe it lawfully. Chriftianity has 8 - directed certain Bounds and Rules of Mo- deration, which ought to be carefully ob- ferved in this Matter, or elfe our going to Law may be as great a Sin, as that Man's Injuftice that gives occafion for it. (i.) Firft then ; let the Injury we have fuffered, or the Right we fue for, be fuch as is really of great moment to us, and that not in our own Judgment only (for Pride or Covetoufnefs may impofe upon us when we make the Eftimate our felves) but in the Judgment of fome wife, good, and peaceable Neighbour, to whom we fhould difcover freely our Defign of go- ing to Law, before we take one a&ual Step in it, together with the Reafons which we think make it necefTary and fit for us fo to do ; and be ruled by his Opi- nion, whether it may be worth our while to proceed or not. For 'tis a Shame to Chriftianity, and even to the common Bonds ti6 6/ 'Forgiv'wg CHAP. VI. Bonds of Good Nature &nd Good Neigh- bourhood,' that every trifling 'Damage, e- very fltifiil TrefpafsphQvery wcovftderwbte ^Demand, fhould prefently -create a Suit at;Law. Let us remeiiiber t-hat a Chri- ftian is obliged to be of a merciful and forgiving Temper, to ftudy his own Peace, and<theFeace of thole about him, which he can never be fa id, to do, while. : he is ated by fuch a litigious Spirit. I fup- pofe the Precept of our Saviour here to be levelled efpecially at this very thing, the going to Law ufw trifling Occaflons, wjjere the Injury or Lofs is fuch as we , can .well bear, and is of little Confequence to our Fortunes-or our Families. However this certainly is the leaft that can be meant by it ; and therefore if his Authority have not Influence to overrule us in fo firtell a Matter, 'tis in vain to pretend to call our felves the DifciphsofChrifr. (2.) .When we go to Law, even,Uport the moA allowable Occafions, it nmft be without any Malice of Tfeftre of Rgvenge in the Heart. How grievous fo.eyer the Wrong that has been done us.fc, what- ever we have fuflFer'd or are lil^.to fuffer by (it, be the Juftice of our Demad&^-nd the'Injuftice of our Adverfary's Refufal ever fo great and apparent, let none of theie things enflame us to a Thirft of return- VI, of Injurifififi returning Evil for Evil, fo as to that in any meafure the Principle ; we go ( upoa,jja,tine: Suit ( remembring, that a Chr^ftian is. not toufe the L>aw purely, to punifli or tq hurt his Adverfa^y^ibut to ;&; feimfelf and his Family Juftice. (3.) We -muff take care during tfy? whole Time the Conteft is .depending., and as weli;before it, is commenced as af- ter it is deter mined, -^ih^t^UY] Behaviour toward r him le with great. Meetytpfs &$ fivility, by no means ! giving ourielves.ja. .Loofe of railing at him and fpea-krng $ of him, afFrpnting ; or infulting -jiim tfip while, as many do, who weakly imagine that a Law^fiut is Juftification enough for all the ugly things they can fay, of an Adyerfary, or the Rudeneffes they can Jhew to him. . Npr is this alt ; j we^ Jamft be ready to believe the beft of him, an^ willing, whenever -he can be brought tp it, to make up the Difference-by the .Ar- bitration of Friends, or any other eafy "Way, that may prevent the many Temp- tations to Evil, and the Inconveniencies on both Sides, which may be expected in. continuing the.^uit; choofing, rather by fuch an Arbitration to recede a little fron^ our Right, than obftinately to difpute it Inch by Inch with him, to the.diftur- bance of Peace and Charity, But if fuck an ra8 Of Forgoing an Agreement be reje&ed on his Side, and the Law takes its courfe, then, (4.) When the Matter is brought to an IfTue, and the Trial is over, we muft be able to fit down cool and contented, whatever the 'Determination le. Sub- mitting to the Lofs of our Caufe, if it be given againft us, without vexatioufly car- rying the Suit from Court to Court, in hopes at length to ruin an Adversary with the Expence, or weary him out with the trouble of Attendance. I do not fay, that where there is evident In- juftice done, Corruption of WitnefTes, or bribing of Juries (not fufpe&ed only, but capable of fufficient Proof) and this fuch as unqueftionably turn'd the VerdicT: a- gainft, which otherwife would have been for us. I do not fay in thefe Cafes we are always bound to acquiefce (tho' if our Lofs or Damage be tolerable, it may- be our wifeft Way) but that we may lawfully try our Right a fecond time, or (if it be of very great moment to us, and we have ftrong Preemption of Juftice on our fide) a third time, &c. But we muft not do any thing like this for Contention- fake, and to be troublefome, from a proud Refentment of being caft, an obftinate Humour of Revenge, or a greedy Appe- tite of what we fue for. Thefe CHAP, VI. tf Injuries-, Thefe Rules are all neceflary to be 6b- ferved by every Chriftian who endeavours - to right himfelf by Law, and perhaps the acquiring fuch a Temper as is requifite, may Be a more difficult Task, and give a Man more Uneafinefs than the Injury, and he might with lefs Trouble arid lefs Danger fit down with the rlrft Lofs. Thefe Confederations, if 'duly weighed, would, it is to be llopM, cure many Chri- ftians of that Litigioufnefs, to which they are too much addicted, and which is cer- tainly a very great Crime in them. Chri- ftians cannot well err on the o"t her hand, in fuffering themfelves to be ill treated'; but they may be too fevere in their Exacti- ons of Juftice, in always infifting on the Letter of the Law. III. The Third Precept or Direction concerning our Behaviour under Wrongs^ is with refpecl: to the Injuries received from Stiferiors, when a Man altejes tb$ ^Advantage he has over us by Strength or "Po-totfr, to force us to do what he has iib Right to require of us ; exprefled here by compelling us to go with him a Mile.. In this cafe our Saviour -commands us' hot to be furly and inflexible, tenacious ofeC very little Privilege or Exemption, which the. Laws' have given us from fuch De- Vol.' 2. K mahds -; OfForghkg .i CHAP*. VI. ..niands; but (if tilery fee no mocal Evil in the thing) to do what is required, or twice as much, for the fake of Peace, ja- ther than tiirnultuoufly and clamoroufly to conteft it. If to this it be objected, what then do the Protection of Laws, the Notion of Liberty, or the Favour of fpe- cial Privileges, fignify, if we muft give them up to the OppreiTion of evjery info- lent Invader ? I anfwer, In this, as un- der the former Head of going to Law, we are not forbid to maintain our felves in fuch legal Advantages, as by the Judg- ment of wife and good Men, are of great Confequence either to our felves or to the Public. Our Saviour never intended here- by to fet a fide the Force of Laws ; but "what I prefume he would have us to do by this Precept, is, that to Impofitions of .little moment, which are perfbnal only, affecting our own private Liberty, and even thefe fuch tolerable Injuries, that they are rather a meer Breach of Privi- lege than any real or confiderable.Damage to us, we fhould patiently and calmly fub- mit ;.the Breach of Charity and Peace being like to end in much worfe Confe- quences tha.n the Breach of fuch a Pri- vilege. IV. The CHAP. VI. vf Injuries. 1 g 1 IV. The fourth Precept obliges us not only to that paflive.Difpofition which has beendefcribed, excluding Refentment and Revenge, or requiring Patience and Sub- miffibn under the Injuftice of an Enemy, but that we fhould fo perfectly fet afide the Confideration of the Injuries he has done ufc,^as to fhew the fame aftive Ge- herofity in doing good to him, as to thafe who never gave us Provocation. We rnuft do good to all Men, whether Friends or Enemies, or indifferent Perfons ; and this is here exprefTed by the two Inftandes of Giving and Lending. If -he that has injured us fall into Poverty, and either need the Relief of Alms, or upon occa- fion, when it may be ferviceable to him, be fo far humbled, as to defire to borrow Money of us ; we muft give as freely to him what we can afford to give, and lend as freely to him what he would bor- row, if we can fpare it, as we would to any other indifferent Perfon ; not daring to refufe, upon any Pique or Refentment againft him for what has formerly pafs'd between us. That this is the true Mean- ing of the precept, as it ftands in this Part of our Saviour's Sermon, I have no manner of doubt, nor can I better illu- ftrate it than by thefe Verfes from the K 2 Epiftle 1 31 Of Forgiving^ &c. . CHAP. VI. Epiftle to the Romans, which inculcate the very fame thing. 'Dearly 'Beloved, Horn. 12. avenge not your fehes, but rather give i. face unto Wrath, for it is written, Ven- geance is mine, 1 will ye fay, faith the Lord. Therefore if thine Enemy hunger, feed him ; if he thirtf, give him TDrink : for in fo doing thou fialt heaf Coals of Fire on his Head. *Be not overcome of Evil, lut overcome Evil with Good. As for the Ob- j'eftion from the Nature of Friendfoif, and -whatDiftindion theGofpel allows us to make in favour of that, ft will fall in to be confidered in the next Paragraph ; as what concerns in 'general the Duty of e/llmfgiving will in that which follows it. CHAR CHAP. VII. '33 CHAR VII. Of the Loving of Enemies. MATT. V. 43,44, 45, 46,47,48. Tz have heard, that it hath been [aid, Thou {halt love thy Neighbour, and hate thine Enemy. 'But I fay unto you, Love your Enemies, blefs them that cur fe you, do good to them that hate you, and fray for them which deffitefully ufe you, and ferfccute you. That ye may be the Children of your Father which is in Heaven, for he maketh his Sun to rife on the evil and on the good, andjendeth Rain on the juft, and'On the unjuft. For if ye kve them which love you, what reward have ye ? 'Do not even the 'Pub- licans the lame. .And ifyefaluteyour "Brethren only, what do you more than others ? 'Do. not even, ths Publicans fo K 3 "Be Of the Loving CHAP. VII. Tie ye therefore ferfeff, even as your Fa- ther which is in Heaven is ferfeft. :HE foregoing Paragraph, it may be thought,, has dra wo out the Duty of forgiving of Injuries to a; mighty Length : It obliges us to abftain from all Retaliati- ons of Evil in private ; it forbids all vio- lent and angry Profecutions in Courts of Law, and Juftice; it charges us to' run the hazard of Suffering many Injuries one after another, rather than fence our felves againft them, by a Spirit of Revenge ; nay, it enjoins us fo far to. forget the E- vil that has been done us, as to relieve the injurious Perfon, if he fhould after- wards fall into Diftrefs, One would be apt to think, that whofoever can do all this, acquits himfelf fufficiently as a ge- nerous Chriftian : And yet there is fome- thing more and higher expected from us, which the prefent Paragraph re- quires. 'Tis not enough, it feems, that -we forget what is aft, and be ready to do good to an Adversary hereafter, as it may lie in our Way : But even now, while the Injury is a doing, while his Malice has us actually in chafe, while our good Name lies bleeding frefh by his vile CkAp;VII. ^Enemies. 135 vile and venomous Reflections, arid we are TnfFeriiig every Day by all the Mif- chiefs he can do to our other Interefts; nay, and if his Power and Cruelty ex- tend l {& far, even while our Bodies are tormented, or our Lives expiring by them; we muft love and Ikfs \\irn, fray for him, arrd do him Good; and this is the true Standard of a Chriftians Perfection in Charity. Our Saviour takes occafion the rather to urge this, becaufe of a po- pular and prevailing Error amongft the Jews, who having read that their Ance- ftors were commifiioned by God, as Mi- nifters of his Juftice, utterly to deftroy the feven Nations, that poffefTed the Land of Canaan before them ; to blot out De "t. 7- the Remembrance of Amalek under Hea-) 2 e ' ut ^* ven, and were difcharged from feekingip. the Peace and Profperity of the oAmmo- Deutt *? nites, and the Moabites confidered not*' that thefe were fpecial Cafes, fixed by the Divine Command, and grounded up- on Reafons both of State and Religion ; but drew an Inference very falfly from them to their own private and perfbnal Quarrels, and advanced it into a Maxim, that tho' in general, they were to hve their Neighbours, yet they not only might > . but ought to hate their Enemies, efpecial- ly fucn as were Enemies to their Law K 4 and 3 6 Of the Loving. GffAP. VIL and Worfhip. This their Do&ors taught; with -much AfTurance, and the People received it with a malicious Readinefs, as being naturally violent and revenge- ftll. But our Saviour here corrects their Miftake ; and requires hjs Followers, on the contrary, to behave themfelves with trje great;euV Meeknefs and Beneficence to all that injure them, to pray for their Enemies Converfion, and to do them Good, even tho' they are defpitefully a^ufed, and perfecuted by them at that Inftant, whether for Religion, or for a- ny private or perfonal Caufe. .'" Ye know (fays he) that by the 4< Law, ye ate commanded to love your *' Neighbours, a Wordj which in its due " Extent and Latitude .comprifes aU Man- " kiud, and all Mankind in general is " really intended in .it. But your Do- " clors have diftinguifhed away the Force " of the Precept, and narrowed the Sig- " pification of.the Word, to- a Feliow- " fbip in the. lame Religion, Civil Poli- " ty, or private Friendfhips, and in this ' Sv'nfe! teaching, you to kve your Neigh- ' lours, have faJily form'd an Antitlie- <c fis, that you may. hate jour Enemy. :i On the contrary, I, tell you, that even ;: the. worft Enemy yeha ve.is your Neigh- ^, bour.,- ,aud y^hatever his Religion, 'his " Coun- QHAP. VII. &f Enemies. ^ Country, or his Ufage of you be, ye " are bound to love him, even at the " Time that he is moft injurious and " abufive. Does he curfe, or rail at " you, and fpeak Evil of you ? Do ye ' in return wifh well to him, and fay " all that ye can juftly fay in Commen- *' dation of him. Does he purfue you *' with implacable Hatred, is he daily " doing you all the Mifchief in his Pow- " er, or does he perfecute you for the " Teftimony of a good Confcience, with " all the Fury and Cruelty that Hell " can infpire? Do all the perfonal good " Offices ye can to him upon all Occa- " fions ; contrive to benefit him, as he " does to injure you; pray earneftly and u every Day to God for his good Eftate in '* this World, and fuch a thorough Con- " verfion as may bring him happily to " the next. By this ye will manifeft i4 your felves to, be the Sons of God, 4 ' whofe Providence is equally exerci- a fed over all his Creatures, not diffe- 44 rencing in this prefent State of Things, " the Righteous from the Wicked, but " making his Sun to fhine on theEviland * on the Good, and fending Rain on the " Juft and on the Unjuft. For if your " Love reaches only to your Friends, to " thofe who are, or may be beneficial w to 138 Of it* Loving CHAP. VH. " to you, what Reward can ye expeft for this? Nature and Self-Intereft prompt you to it, and even the Tttb- " licans ye fo much defjwfe, can pra&ife " it. And if ye be only refpeftful to " thofe of your own Family or -Neigh- c< bourhodd, common Civility and good w Manners oblige to this, and if is no " more than the worft of Men attain. " But I would have you Chriftians, who " are the Sons of God by Adoption, to " imitate your Heavenly Father in a " more extended Chanty and univerfal " Benevolence. 1 Our blefled Saviour here not only gives his Difciples the true Meaning of that Precept, Thou fiati love thy Neighlmw as thy felfc extending Neighbourhood to all the World, and Love to the moft ex- alted Degrees of Kindnefs ; but what -we may obferve to be ufual with him, when the Duty goes much againft the grain of human Nature, and the com- mon Practice of Mankind (as in this of loving our Enemies, and in that of not laying up Treafures upon Earth ) he condefcends to give Reafons for our Obedience, from the Ufefulnefs and Ex- cellence of vhat is commanded. 'Let us therefore confider, I. The CHAP. VII. of Enemies. 1 39 - I. The. Duty it felf of lovmg our Enemies. II. The Motives and Arguments by which our Lord has condefcended, .to urge andi encourage us thereto. I. The Duty it felf of Loving our Enemies. The meaning of the Word Love, in this Place, is beft explain'd by our Saviour himfelf, in thofe Three In- ftancespf-lFnendiliipand Affection, "Blef- fing, doing good, and ^fraying fur them, as the contrary Inftances of curfing, hating, and deffitefuUy u/ing and ferfe 'curing, ex- plain what is here" to be underftood by an Enemy. (i.) Hry?then, We are obliged to blefs them, the Word ufed here is ^AO^?*, which implies both the fyeaking them ci- villy to their faces, and freaking well of them lehind their "Backs. Tho 7 they re- proach, revile and flander us, treat us when prefent with the moft contemptu- ous and infulting, the moft fcurrilous and bitter Language ; and when we are ab- fent, make it their Bufinefs daily to lef- fen and defame us, and to fay all the ill Things of us, they can either hear, ima- gine, or invent : Our Conduct is to be direftly 1 40 Of the Loving CHAP. VII. dire&Iy the Reverfe of this ; we muft an- fwer them in the moft civil and courte- ous, the moft obliging and good natured Terms ; and when-ever we have occafi- on to fpeak of them in Company, we mufl: labour to conceal their Faults, where Charity and Juftice do not re- quire us to difcover them, we muft put the beft Conftru&ion upon their Acti- ons, and the faireft Glofs upon their Cha- racters that they will reafonabiy bear ; and we muft on all Occafions be ready to publiCh whatever in them is vertupus and commendable. (2.) The Second Inftance, 'Doing good, is of a mighty Latitude. It extends as far, and (hows it felf in as many Forms, as the NecefJities of our indigent Life, andithe Troubles of our uncertain State, as far as all that our Enemies can poffi- bly furfer, all that they can ftand in need of, all that we can do to help and to re- lieve them, and all the Benefits they are capable of receiving, either with regard to Soul, Body, or Eftate. Tho* they are daily contriving new Injuries, or repeat- ing old Ones, and doing us all theMifchief in their Ppwer ; yet we muft al a con- trary, and a better Part towards them, by all fuc.ft Acts of Charity, as fuit beft with tjieir prefent :: Circumfta^ce,s ancl Con- CHAP. VII. of Enemies. Condition, relieving them tn Want, comforting them in Affliction, aflifting them in their Difficulties ; and if they will admit of it, advifing them in their Affairs, reproving them for their Sins, admonifhing them of their Duty, in fuch a way as may be likelieft to have a good Effect upon them. And in fhort, we muft be ready always to. do for them, whatever may be really of Advantage, to the forwarding of their temporal or eternal Happinefs. (3.) By the Third Inftance, we are taught to fray for them alfo, even for thofe that bitterly malign and perfecute us. What Help we cannot: give themou'r felves, we muft fmcerely and fervently pray God to give them, recommending them to his infinite Power, and infinite Gompaflion to reftore their Health, re- lieve their Wants, and blefs them with all needful Bleflings : As "David did foTPfaimjy. his Enemies, who when they were fick, IJ * ckathed himfelf with Sack-chath, and humlled his Soul with Fa/ling, and frayed for them, tho' his Trayer returned into his own. Tlofom. But efpecially recom- mending them to the Grace and Mercy of Gbd, that he would never revenge ttpcn them the Injuries they have done us. Father, forgive them, for they know not they Jo; -as:the'greate&;of Sfof- ferers prayed for thofq ,who were then abuftng and murdering film with ; t!be greateft Infolence and Cruelty ; fetting us hereby an illuftrious Example of that perfect Charity he requires. We fhould befeech God, by the Power of his Holy Spirit, fo to awaken their Conferences, and fo to improve their Conyidions, tliat they may be brought -to a true and effectual Repent ance for all their Sire, that a thorough ConverfiOn to God and Goodnefs may be wrought in them, and their Souls may be faved in the Day of the Lord Jefus. All this is im^ly'd in the Word Love, and is a Chriftian Duty from which no one, who pretends to be a Dhciple of our charitable Lord and Matter, can hope to be excufed : For no lefs than this brotherly Affection for all Mankind, be they never fo injurious, will be accepted by him. But perhaps it rrlay be objected, that if this extenfive Alfe- tion be due to my Enemies, there will be no room for any Diftiflftion in favour of my Friends. If I am bound to do all the good Offices I cafi for them, what is there I can do more for thefe ? I anfwer, that tho' by Chriftian Principles, Wiend- fhip, as a Duty, is extended to all Man- kind, even to thofe that hate and injure us. CHAP. VII. vf.-Enenfittfj 143 us, as welbts to thofe that do us Good, apd our Religion (now) calls it Cha- rity \ yet f articular and ffecial Friencl- fhip, the Loving of one Ptrfon more than another, wliich induces a 'volunta- ry additional Obligation, and is one of the greateft Comforts of Society, isdoubt- lefs ftill as lawful, and as commenda- ble as ever. I need go no farther for a# Ioftance that will throughly juftifie this, than our Lord himfelf; who tho' he was continually initFU&iiig, warn- ing, admonifhing, healing, .and doing Good to an ungrateful and malicious People, and tho' he purpofely came into the World to die far his Enemies, which Rom. *. is tine ftrongeft Effort of Love that can [^ r be made even to our deareft Friends, had i. " IJ * i^vertlielefs his twelve Seled Difciples Mark 4- with whom he converfed more intimate* 55 ' 54% ly, and- taught with greater Diligence and Freedom, and prayed for in a par- ^ I7 * ticular Manner, with more than ordinati, \\ I7 * ry Tendernefs and Concern. And even Mai 5. - in that Number, Three of them were j lk ,. fmgled out for fpecial Confidences and 33. Favours. And even of thefe Three, St. John is eminently diftinguifhed, as the John ij Difciple whom 'he loved, his BofomJ ?a Friend ; no doubt therefore, our ReligjHlo?" *** on, notwithftanding the extenfive Cha- nty 144 ^/ *^ e Ltviqg CHAP. VII. rity it requires, has left us room enough for particular Friend fhips. And if it be ftill ask'd, what thefe particular Friend- fhips can imply, and fuppofe; beyond what is included in that Charity ? I anfwer, that fuch a Friend fhip confifts in three Things: The doing of real "Benefits and good Offi- ces, the Diftin&ions of ffeciat. Honour and Efteemi and the particular Freedom and Intimacy of Converfation. Now real Benefits are either fuch as are neceJJ-ary, as relieving the wants of People, affifting therfi in Diftrefs, praying heartily for them, admonifhing for the good of their Souls, doing Juftice to what is commen- dable in them, and fhewing a Tender- nefs to the reft of their Character ; thofe I confefs are Benefits promifcuoufty due to all Mankind, whether Friends, Ene- mies, or indifferent Perfons, according to the Knowledge we have of their Necef- fities, and to our own Ability of ferving them : Yet even here, in fottte of thefe'^ where it may fo happen, that a particular Friend may need and require our help at the fame time, an indifferent Perfon or an Enemy do's, and we cannot relieve, or do [ertiice to them all. I queftion not but we may prefer the Service of our Friend-, and that, becaufe there is another Moral Duty, called Gratitude j which in his Cafe throws CHAP. VII. of Enemies^ throws an additional Weight into the Scale. Or farther, Benefits may be fucn as are not ftriftly neceiTary, but volun- tary -, and, if I may call them fo, redun- dant : Now thefe I may referve for my Friend. For tho' I am bound to. relieve an Enemy, if I can, when he is in want, life. I am not bound to make him ex- traordinary Prefents, to folicite extraor- dinary Advantages and Preferments for him, to leave him Legacies, or make him my Heir, and the like. Again, the two laft conftituent Parts of Friend fhip, which I mentioned, are peculiar to it; an Enemy cannot claim them. As Friend- fhip ought to be founded on Vertue, buik up by good Offices, and ftrengthned by a grateful Senfe of them, the Ttifiinftions of jfecial ttonour andEfteem are due to it, not meerly, becaufe we love, but becaufe the Vertue and Merit of our Friend deferyq to le diftinguifoed, and his particular Re- gard to us ought in Juftice to be return- ed. And laftly, the Freedom and Inti- macy of Conversation, is what the Scrip- ture no where requires us to ufe, with either a known or a fufpefted Enemy. This is entirely facred to Friendfhip : So fays our Saviour to his Apoftles, Ihavel** called )ou Friends ; for all Things which Z IS * have heard of my father^ I have made Vol* 2* Iy 146 Of the loving CHAP. VII. known unto you. And indeed, to difclofe to an Enemy our inmoft Thoughts and Purpofes, and the Secrets of our Affairs, would only enable him to do us the more effectual Mifchiefs ; whereas Religion was never defign'd to overthrow com- mon Prudence. I hope the Objection is by this Time fufficiently anfwered, and Charity to our Enemies fhewn to be con- fiftent enough, with a particular and di- ftinguifhing Favour to our Friends. And now, fince the Practice of fuch a Love to thofethat hate and injure us, as is here required, may feem very difficult to Hu- man Nature ; Let us fee, II. The Motives and Arguments by which our Lord has condefcended to urge and encourage us thereto. (i.) The firft is, that hereby we prove wr f elves to le the Children ofGod, who difpenfes the neceffary Benefits of Life with a promifcuous Bounty, gives out the Light and Warmth of the Sun to che- rifh the Perfons, and direft the Affairs, not only of thofe that love and ferve him, but of the unthankful and rebellious alfo, and fends his Showers to enrich and blefs the Lands not only of the Good, who em- ploy the Fruits of them to his Glory, and the Relief of others ; but of the worft of Men, CHAI*. VII. of Enemies. 14.7 Men, who turn his Grace into Lafci- vioufhefs, pervert his Benefits to Luxu- ry, and the Riches he beftows upon them to Oppreflion and Injuftice. Now, if our heavenly Father is thus daily kind to thofe that are daily provoking, and perhaps blafpheming him, no Argument can be ftronger than this, to all who have a right Notion, what an Honour it is to be efteem'd the Children of God, and who confider that Imitation is the moft natural Evidence, that they ftand fo re- lated to him. For Children are apt to imjtate their Parents, in whatever they obferve in them, efpecially, what is moft remarkable and confpicuous; and fhall not we then endeavour to refemble our Heavenly Father in one of his chiefeft Properties, that of doing Good to the greater!: Offenders. By fuch a Love to our Enemies, as his Example has traced Out to us, we fhould be beft able to fa- tisfie our felves, and to convince the World, that we are the Children of him, whofe infinite Goodnefs we endeavour to exprefs in our Behaviour, tho' in De- grees far fhort of it, and with much of childifh Imperfection: And as this Attribute is, that which of all others .renders the Divine Being it felf moft ami- JL 2 able ; Of the Loving CHAP, VIL able : A Refemblance of it in us -would be mod to our Praife and Honour. (2.) A Second Argument is from the Reward which Chriftians exfeff. It is but reafonable, that fmee Chrift affures us of Eternal Happinefs upon our Obedi- ence, that we fhould be willing to obey his Commands, how difagreeable foever they may be to our corrupt Natures: For furely we who live under more glo- rious Promifes and Hopes, fhould be rea- dy to do more than thofe, who have no fuch Expectation. If our Love to thofe about us be only a return for Favours received, or to oblige them to farther Kindneffes, 'tis mean and mercenary, we liavehad our Reward here, and whatcan we expect hereafter? In Truth, a due Obfervance of the other Laws of Chri- ftianity, fuch as Humility, and a low efteem of the Treafures of this World, would make the Love of our Enemies, which feems fo difficult a Duty, more ea- fy : For Pride and Covetoufnefs are the great Obftru&ions to the Practice of this Love, by railing in us falfe Notions of Honour and Self-Intereft, and fo ma- king us to look upon the Duty as too fe- vere, when all the Difficulty proceeds from thofe Paflions, which ought to be fubdued and kept under. . Ano- CHAP. VII. of Enemies] \ 4.9 ($.) Another Argument is from the Traftice oftheTtiblicans, who in the E- fteem of the Jews, were the worft of Men, yet even thefe knew how to be kind and courteous to their Friends, their Neighbours, or their Kindred ; and if our Love extends no farther, it is a Sign, that it proceeds not from a 'Princi- fle of Religion, but from the meer Force of natural Civility, or from the Mecba- nifm of Education. For certainly, Na- ture, good Breeding or Intereft, may have Power enough over thofe, who make no Pretenfions to Religion, to ob- lige them to return a Courtefy or a Com- plement, whoever it is that gives it, whether a Friend or an Enemy ; to fa- lute thofe that falute them, nay, and of- ten (as Occafion makes it necefTary) to treat with abundance of good Words and outward Candour, thofe whom they re- ally hate, and who they know hate them. But nothing lefs than a Senfe of Duty and Obligations from Religion, can ever carry a Man fo far as to love an Ene- my in good earneft, and not only to fpeak him fair, but to demonftrate his Sincerity, by a conftant Readinefs to do him Service, an uniform Generality of Carriage and Behaviour towards him. By this therefore we muft diftipguifh L 3 our 1 5 o Of the Lwing CHAP. VII. our felves as Chriftians, under the Pow- er of fpiritual Principles and heavenly Grace ; which will enable to perform what Nature, Worldly Policy, or Cu- jftom can never reach to. Our Saviour concludes all with this Exhortation; "Be ye therefore . ferfeft, as your Father which Is In Heaven is fer- fetf : And a very proper Conclufion it is, both with Refpecl: to this particu- lar fublime Duty, of Loving our Ene- mies, and to the reft of the Improve- ments of the Decalogue, which went before. It's true, no Man can le fer- feft, as- God is ferfeft. I mean as to the 'Degree, becaufe God is infinitely fo, and therefore it may look as if Chrift commanded an impotfible Thing, but that Perfection which the Gofpei re- quires is a moft earneft and diligent En- deavour after Goodnefs, effeciaUy Chari- ty : And this is certainly, in our Power. We muft ftrive to refemble the infinite Goodnefs, as far as ive are able, and that becaufe of the Relation Chriftians bear to their Heavenly Father, by Re- Gai. ? . generation and Adoption ; They are the Children of God ly Faith in Chrift Jefus ; and therefore muft put on his Nature by a Transformation of their own. CHAP. VII, of Enemies^ 1 5 \ own, into as near a Similitude to his in every Perftftion as is poflible, cfpecial- ly in that of Love : For fo fays St. John, 1 J hn Let us love one another : For Love is of 1 ' God-, and every one that kvetb, is lorn of God, and kaoweth God. L 4 CHAP. CHAP. VIII. CHAP, VIII. O/ Almfaiving. MATT. VI. 12 oAJms le<> fore Men, to be jeen of them : Other- wife ye have no Reward of your father which is in Heaven. therefore, when thou doft thine Alms^ da mt found a Trumfet before thee^ as the Hypocrites do, in the Synagogues, and in the Streets, that they may have G/o- ry of Men. Verily I jay unto you, they h#ve their Reward* 1BW when thou doft Alms, Jet not thy left Hand know what thy right Hand doth: That thine ^dlws may le in fecret : oAnd thy Father which feeth in fecret) him* reward thee openly * QVIi CHAP. VIII. Of Almfgiving. 1 5 3 UR Lord having In the foregoing Paragraphs cor- reded certain Errors in the Jewifh Explications of the Decalogue, and fome other popular Miftakes among them, the clearing of which was requi- fite to the inftrufting his Difciples right- ly in his own Religion, he proceeds' now to give fome Cautions for the better Per- formance of the three great Duties, as they are efteem'd in moil Religions (and particularly were fo in that of the Jews) eAlmfgiving, Prayer, and Fafting. This Paragraph is about Almfgiving ; and the Caution is, that we fhould not do it out of Orientation, which in other Words, would be to this Effect. " Whatever others do, I would have ^ you, my Difciples, when ye beftow a ^ Gift on any poor Man, to be very <* careful, that ye do it not out of a vain *' Defire of being applauded for your *' Charity : For if this be your Defign, # ye have received your Reward alrea- " dy in that Applaufe, and muft expect ** none hereafter in the Kingdom of w Heaven : Therefore chufe not public <' Places, as the Hypocrites do, for Di^ % ftributioas of your C^rity, as. if ye 1 54 O/ Aim/giving. CHAP. VIII. " were rather marketting for Fame and " Reputation, than difcharging a good " Confcience towards God, and Kind- " nefs to the Poor ; or as if your Vertue " would be wholly loft, if the Parade " and Pomp of it, did not draw an ad- " miring Croud about you. On the tt contrary, be ye fo afraid of deceiving " your felves by a Vanity of this Na-, a ture, as to chufe the mofl retired Tla- " ces,, where ye may beftow your Alms " with the greateft Secrecy, except, * 4 when ye may reafonably hope to do " Good by your Example, and that be " the true Reafon of your appearing. " And God , who knows the fecret a Thoughts of your Hearts, and the Prin- a ciple and Defign of your Actions, will " certainly at the great Day of Account, " reward you openly before Angels and " Men, fo that ye fhall by no Means " lofe the Credit of your good Works, ^ by denying your felves the feeking of " that Praife from Men, but fliall re- 46 ceive the Honour of it, with more la- " fting and fubftantial Glory, from the a unerring Mouth of God. Now Almfgiving, tho 7 not exprefly commanded in this Paragraph, is yet by our Saviour's Caution for the right Per- formance of it, fuppofed to be a Chri- CHAP. VIII. Of Almfglvmg. 1 5 5 ftian Duty. My Bufmefs therefore muft be to explain, I. What it is that Chriftians are ob- liged to do in general, with regard to Almfgiving. II. The true Meaning of this parti- cular Caution, of not doing it be* fore Men, to be feen of them. I. What it is that Chriftians are obit* .ged to do, with regard to eAlmfgiving. And this will beft be done, by confi- dering, (i.) To what Perfons we are to give. (2.) What , or how much,, ($.) When, or at what Time. (i.) I begin with the firft, where I am to fhew, to what Terjons we ought to give. And thefe no doubt are pro- perly thofe who are In want, and are not able to helf themfelves. If they can do this, tho' they be in want, 'twere better even for themfelves, as well as for the public Good, that they are left to their own Induftry, than fuffered to prey up- on the Fruits of other Mens Labours, while they indulge themfelves in Sloth and Idlenefs : For Idlenefs is the greater! Corrupter both of Body and Mind, an Enemy to the Health, a certain Fixer of Poverty, when Men are once falPn into 156 Of Almfgiving. CHAP. .VIII. it, as well as the ufual Caufe and Occa- fion of falling into Poverty ; the Seed- plot of many Misfortunes, the Parent of many Vices, and the Spring of feve- ral public and mifchievous Crimes, the Peft of a Common-wealth, and what apparently tends to its Decay and Ruin, In Confideration of which Evils, the A- *Thef. s.poftle St. Taul wrote thus to the Thef- IX t faknianS) For even when we were with you, this we commanded you, that if any Man would not work, neither fhould he eat* And afterwards fpeaking to fuch as thefe, Ver. 12. he fays, Now them that arefuch, we com~ mand and exhort ly our Lord Jejus Chrift, that with quietnefs they work-) and eat their own 'Bread. The proper Objects of Chanty, therefore are poor, helplefs Or- phans and Widows, fuch fick, and aged, and decayed Perfons, as are not able to help themfelves ; to affift thefe is a fin- gular Piece of Charity, and this Cha- rity an eminent Part of Chriftianity, a pure and undefiled Religion. For fo St. James i. James hath told us, Ture Religion and undefiled before God and the Father^ is this, to vifit the Fafrherlefs, and Widows in their ^ffli^iion^ viz. to comfort, fup- port and relieve them in the Affli&i- on they labour under. But as thofe who are unable to help themfelves are the " proper CHAP. VIII. Of Almfgivtng. 157 proper Obje&s of Compaflion, and to b relieved on that Account; fo are there certain other Circumftances to be confi- dered in this Cafe, as requiring a more efpecial Charity. As firft of all, if the Perfon fell into Want and Poverty, not by his own Neg- lecl: or Vices, not by Idlenefs or Debau- chery, but by Calamities either in his Body or Eftate, which it .was not in his Power to prevent : This Cafe requires an efpecial Favour. Here God in the way of his Providence prepares an Object, for our Charity, and therefore no doubt re- quires a freer Exercife of it, than where a Man makes himfelf fo by that which God forbids, by Idlenefs, Luxury, and Excefs. And then again another Circumftance, which commands a more efpecial Chari- ty, is, where the Perfon is a Chriftian, and that not only in Profeflion, but in Practice too. And this is that which St. *Paul confidered, e/ls we have there-G*]. & fore Qfport unity. Jet us do good unto all 10 ' Men, ejpeciaUy unto them who are of the Houffjold of Faith. There is a Charity due to all who ftand in need of our Af- fiftance, but more efpecially due to them who make Profeffion of Chriftianity, as being Fellow-members with us, of the Body I ^ 8 Of Almfgiving. CHAP. VIIL Body of Chrift, and Heirs of the fame Glory that -we our felves expeft front him, and therefore fpiritually related to us, and more particularly dear to Chrift himfelf, and therefore worthy of more Regard, where other Circumftances are alike, than thofe that have not fo much of the Divine Image upon them, and of his Grace in them. Add hereunto a Third Circumfhnce, that ought to recommend a poor Perfon to our efpecial Confideration ; namely, natural Kindred and Relation to us. For as the proper Rule of Charity, firft re- quires a Provifion for a Man's own Fa- iTim.i.mily ; in fo much, that He is worfe than an Infidel^ who frovides not for them of his own Hottfe-, So the next Care it re- quires, is of the Branches of the fame Houfe. But here obferve, that I fpeak of the Matter of Charity only ; for as to public Places and Offices in Church or State, no doubt, but a fit and able Perfon is to be preferr'd before a Relative; becaufe public Offices are defigned for public Advantage, and therefore the bell qualified are to be cliofen without Re- gard to Blood and Affinity, unlefs a near Relation be equally fit, or at leaft fuffi- ciently and duly qualified; and this may fuffice to Ihew the propereft Objects Of CHAP. VIII. Of Almsgiving. of our Charity. Proceed we now to the (2.) Second Point, which is, how much we ought to give : And here the general Rule is, that we give according to the wants of others, confldered together with our own Ability. Where I fhall lay down thefe two Rules, F/Y/?, That we are not fo to give, as to exhauft the very Fountain. But yet, Secondly, That we are obliged to give liberally, with regard to our Eftates and Power. Firft, We are not fo to give, as to ex- hauft the very Fountain, to difable our felves from being in a Capacity of giving more. For if to give, be to do a good A- ftion highly acceptable to God, and a- greeable to our own Minds ; is it notab- furd and childifh, by an over forward Zeal, to run our felves out of Breath for it ; and out of mere eagernefs of the Du- ty, to deftroy our own Capacity of per- forming it ? Befides, were there any Ob- ligation upon us from God to break our Eftates into pieces, and to diftiibute them to the Poor, how would it confift with the other Obligations, which he has cer- tarnly laid us under, of providing for our Families, according to the Degree we are placed in? Or fuppofe, there were 210 Families to be taken care of, what -would Of Aim/giving. GHAP. VIIL would be the IfTue of fuch an extra va^ gant Bounty, but a vain and ufelefs Re- ciprocation? For when I had by this means made my felf Poor, another muft put himfelf into the like Circumftances to enrich me, and fo on in an endlefs Cir- cle of Change and Confufion, to no man- ner of Purpofe. For tho' our Lord re^ quired a certain young Man to fell all he had, and to give to the Poor, and to fol- low him (who no doubt would have provided for him, had he complied with that Command) the Precept there was only a Trial, whether his forward Cli- ent could find in his Heart, or not, to quit all his worldly PofTefTions for the fake of Religion, if Times fhould come that might make it neceiTary, as after- wards the Times of Perfecution did. So that it implies no more to us in general, than that whofoever will be a Chriftian in earneft, muft fit fo loofe to all the En- joyments in this World, as to be fincere. ly ready and willing to part with them, how great, how dear foever, when they cannot be kept without quitting his Re- ligion and a good Confcience. But no part of the Scripture, that I know of, ob- liges us by any ftanding Law to part with all we have in Charity to others, and thereby reduce our felves to want. Yet CHAP. VIII. Of Almfgivmg. j 6 1 Yet, Secondly, There is no doubt, but that every Man ought to give Liberally, with refpeft to what Eftate he hath. This is fuggefted in the Words, Give Luke 10. Alms offach Things as ye have. Tho' ye 41 ' have neither Silver nor Gold to give, yet give of fuch Things as ye have. From whence it appears, that there is a Boun- ty demanded even from meaner Perfons, a Liberality required in them ; and much more from thofe of Fortunes or Eftates. But that which does moft effe&ually fhew, that God requires us to give libe- rally, is, that the Reward of Charity fhall rife in Proportion to the Generofi- ty and Greatnefs of it. So St. 'Paul tells * Cor. ?* us, He which foweth [paringly, flail reap 6 ' fparingly ; and he which foweth bountifully, Jhall reap bountifully. To the fame Pur- pofe is the Exhortation that follows, Every Man according as he purpofetb in his Heart, fo let him give] not grudgingly, or of Necejjity : For God loveth a chearful Giver. God requires that we give with free and cheerful Minds, and therefore hath not punctually determined the ve- ry Sums, or the ftri& Proportion to be given, but left that loofe and unfettled; that there may be room to fhew our Li- berality. But I have faid enough of this Head, to make way for the Vol. 2. M 00 Laft 1 6 1 Of Almfgiving. CHAP. VIII. (3.) Laft Point, When we ought to give. The Refolution is, that we are obliged then to give, when Chriftian Prudence (hall determine, that it is moft feafonable fo to do. And tho' I will not fay, that it is always, in all Cafes, in all Circumftances to be our Rule, to give ffeedily, and without delay ; yet it is generally fo, and that for Two very good Reafons. Firfl, Becaufe it is beft to give, while we have Opportunity and Ability fo to do, both which may fail us afterwards, although we have them at prefent. We may be furprifed by fudden Death, and fo deprived of the Opportunity of doing the Good we had defigned ; and likewife of the Reward thereof, if our Delay in fo doing, proceed from any unwilling- nefs to the Duty, as probably enough it did. And then again, we know not how our Eftates may vary, what Chan- ges may pofiibly come upon us, and therefore 'tis prudent to do good, while it is in the Power of our Hand to do it. But, Secondly, Another Reafon that may prefs the quick and fpeedy Relief of thofe who want, is, that the delay of fo doing, continues them under their Fears and Griefs, their Wants and Mife- riesj and it muft be a mighty Caufe, which CHAP. VIII. OfAlmfghing. 163 which can excufe the delay of Relief in this Cafe, and much more juftifie it. And therefore, the longer we needlefly delay to relieve them, after we are con- vinced, or may be fo, if we pleafe, of their Neceflity, the more we fhall expofe our felves, to be anfwerable for what they fuffer in the mean Time ; and let it be remembred, that God who will be the Judge both of their Neceflities and our Charity, knows the Hearts of Men, and all the feveral Shifts and Fallacies, where- by they are wont to deceive them'felves in the Delays of doing Good. II. I am now to explain the true meaning of this particular Caution, of not doing our Alms before Men, to be feen of them. And this will beft be done, by confidering ; (i.) How, or in what manner, we muft give our Alms. (2.) With what Defigns or Ends. (i.) I fhall begin with the firft, how, or in what manner, we. muft give our Alms. Sometimes it muft be done with all the "Privacy that is poffible, and that both for their fakes to whom we give, and for our own likewife. For their jakes % in compliance with their Modefty and Reputation (efpecially, when they are fuch, whofe Quality and Education has M 2 been 1 64. Of Aim/giving. CHAP. VIII. been above the common Rank) left we do a Prejudice to their Credit, while we do a Charity to their Perfons, and fpoil the Comfort which our Gift would af- ford them, by mingling a Difgrace with it, and make our Bounty a Reproach, and upbraid the Poverty we relieved ; fo al- fo, we muft give with as much Secrecy as we can, for our own fakes, as well as theirs ; left we do, or feem to do, as the Tbarifees did, found a Trumpet before our Alms, and give to ferve our own Glory, not the Neceflities of our Neigh- bour; give to feed our own Vanity, and not the Hunger of thofe that want ; for while Men labour thus to magnifie their Liberality in the Eyes of Men, they lef- fen it in the Eyes oif God ; not but that fometimes it muft be done publtckfy, as when the Example may have great In- fluence upon others in drawing them in, to give more largely, to the greater Be- nefit and Advantage of the Poor, as is the Cafe of Subfcriptions to charitable Ufes, Money given at the Sacrament, Collections for Briefs, and the like. Be- fide, Public Charities are, generally fpeak- ing, of greater Ufe than Private, as ex- tending farther, and may be done with- out Offence againft our Saviour's Cauti- on. For it is not the doing them of enly^ but CHAP. VIII. Of Almsgiving 1 6 5 but doing them with a vain-glorious Purfoje to be feen of Men, that renders our Alms defective in God's efteem. And therefore, thofe who excufe them- felves from public Almfgiving, under a Pretence that they fhould not do it o- penly, are guilty either of a great Pre- varication, or mighty Weaknefs, either perverting or miftaking the true Defign of this Paragraph of our Saviour's Sermon, which brings me to the (2.) Second Point ; With what T)e- figns, or for what Ends, we muft beftow our Alms ; and thefe are in fhort to ho- nour God, to do Good unto our Neigh, bour, and to lay up Treafure for our felves in Heaven. The firft Thing to be propounded to our felves in this Duty, is, the Glory and Honour of God, who takes that as given to himfelf, which we give to the Poor with Regard to him, and in Obedience to his Laws. This is evident, by the whole Tenor of our Saviour's Difcourfe in the Twenty Fifth Chapter of St. Mat- thew's Gofpd. / was an hungred, and ye gave me Meat ; / was thirfty, and ye gave me 'Drink ; / was a Stranger, and ye took me in ; naked, and ye cloathed me, &c. Verily 1 fay unto you, in as much as ye have done it unto one of the leaft of M thee 1 66 Of Almfgiving. CHAP. VIII. thefs my 'Brethren, ye have done it unto me. He looks upon himfelf, as honoured Prov. 3. with wr Sub fiance, and with the Firft- fruits of our encreafe ; when tho' we can- not now, as the Jews did of old, exprefs that Honour, in facrificing the beft of bur Herds, and Flocks before his eAltar, as Free-will Offerings, in acknowledg- ment of his Goodnefs to us, we freely and generoufl) relieve the Toor out of our Eftates, and make the fame Acknow- ledgments to him, by honouring them as his Receivers. For even, while thofe very Rites were both accepted and re- quired, this Duty of honouring God by Almfgiving was fo much more acceptable, that it was preferred before them. Mer- cy was always efteemM by God, as bet- ter than Sacrifice. He needs not any Thing from his Creatures, the World is his, and the Cattle upon a Thou fa nd Hills, and therefore what he requires from us in Honour of him, is to commu- nicate of the Plenty he has given us to Hrb. 13. thofe that want. To do good, and to com* t J 6. mv.nicate, forget not ; for wjthfuch Sacri- fices God is well lea fed. The next Defign or End we ought to have in Almfgiving, is, to do good to the Receiver, a Thing moft neceflary in this Duty to render it pleafing either to God or CHAP. VIII. Of Almfglvmg. 1 67 or Men, for even Men are not pleafed with what we give, unlefs it apparent- ly proceed from Kindnefs to them : Be the .Gift it felf never fo beneficial to them, they cannot think themfelves obliged to the Giver, if therein he aim'd at his own Credit and Reputation, or other private Interefts, and gave not out of any pre- vailing Tendernefs for them. And in God's Efteem, who eyes and values the Hearts of Men in all their A&ions, and never accepts of any Thing as good, which flows not from a good Difpoflti- on ; Mercy and Comfajjion are altogether necefTary in all our Almfgiving. St. Taul, -when he fays, TV / bejlow all my Goods to feed the Toor, and have not Charity, it frofiteth me nothing ; implies, that it is poffible for a Man to give all his Goods away to charitable Ufes, and yet to have nothing in him of the Principle, or Grace tf Charity: For as he may per- form the outward Aft of Humility out of Pride and &4mbttio#, to gain the applaufe of Men ; ib doubtlefs, he may the out- ward Afts of Beneficence to the Poor, out of a Principle of Oftentation, and Vain-glory, fo get the Credit, without ei- ther the Defire or Care of doing Good, tho' it may alfo have this EffecT:, and be a real Advantage to thofe to whom he M 4 gives* 168 Of Almfgiving. CHAP. VIII. gives. Now fuch a Charity, as well as fuch an Humility, fpringing only from Pride and Oftentation, is meerly Mecha.- nical and Material ; but has nothing of the Subftance of true Vertue in it. Self- Lpve, and not Compaflion to others, is at the Bottom of it ; and therefore, what- foever Good it does, that Good is acci- dental, and for want of an honeft Prin- ciple, the Reward is loft. So fays our Saviour, Te have your Reward-, that is, ye have the Praife of Men indeed (which is all ye aim at ) but it is in vain for you to hope for any Reward hereafter. But yet, notwithftanding all the Kind- nefs and Com pa {Ron that is required, to purify our Intention in the Charities we beftow, thus far it is lawful tq mind our felves, and to confider our own Advan- tage, as well as others, in this Duty. We may juflly hofe to be rewarded ly God for it, and very lawfully do the Duty with an Eye, or Refpecl to this Reward, i Tim. 6. God hath promifed to reward it, He that 17,18, i9-y^ i n fecret flail reward thee openly* Charge them who are rich in this World, fays St. Taul, That they le ready to give y and glad to diftribute, laying iif in ftore for themfelves a good Foundation againfl the Time to come, that they may attain Eternal Life. And certainly it is very lawful to aft CHAP. VIII. Of Almfgiving. a& in hope of God's Promifes, and ufe the Rewards therein promifed, as a Mo- tive to difcharge the Duty, elfe were thefe Promifes not only ufelefs, but even a Snare and Temptation to us. From thefe Points well confidered, we may have fufficient Knowledge of what our Saviour would have us to avoid, or do, defign, or not defign, in the Perfor- mance of this firft great Duty of Almf- giving. CHAP. 'CHAP. IX. CHAP. IX. Of PRAYER. . MATT. VI. 5,6,7,8,9, 10, M, eAnd when thou fray eft, thou jhalt not le as the Hyfocrites are : for they love to fray /landing in the Synagogues, and in the Corners of the Streets, that they may le feen of Men, Verily I fay unto you, they have their Reward. 'But thou, when thou'frayeft, enter into thy Ckfet, and when thou haft fiut thy Door, fray to thy Father which is in fe- cret, and thy Father which feeth in fecret Jhall reward thee ofenly. *But when ye fray, ufe not vain Refeti- titk>W$ #$ the Heathen do : for they think ' fuai '* they Jhall be heard for their much ffeaking. "Be not ye therefore like unto them : for your father knoweth what things ye have need of, le fore ye ask him. edfter CHAP. IX. OfPrayer. 171 sifter Ms manner therefore fray ye : Our Father which art in Heaven, Hallowed be thy Name. Thy Kjngdom come. Thy Will le done in Earth^ as it is in Heaven. Give us this "Day our daily "Bread. eAnd forgive us our "Debts, as we forgive our Debters. eAnd lead us not into Temptation, but deli" ver us from evil : for thine is the Kjng- dom, and the Tower, and the Glory, for ever. oAmen. For, if ye forgive Men their Treffaffes, your Heavenly Father will alfb forgive you. if ye forgive not Men their Tre/faffes t neither will your Father forgive your TreffaJJes. 55| HE fecond Religious Duty Jf adopted here by Chrj'ft in- to ^ s Inftitution , and for the better Performance of which he gives us fome Directions, is that of Pray- er, and what he fays of it is in effeQ: as follows. " As Oftentation ought by no means " to be your Defign in your oAlmfgiving, " fo neither in your *Prayers. When ^ therefore ye pretend to offer up to God " your J7* OfTrajer. CHAP. IX. your private Devotions, do it in luch a manner, that they may indeed be a private. Let no vile Affection of be- *' ing obferv'd and talkM of for your Pie- " ty, lead you to chufe fuch Places for " Prayer, where ye may be feen or heard. w For thus the Hypocrites do, who love " to pray in the Streets, or any where " elfe, as much in view as poflible, that " their Religion may acquire them Cre- " dit and Repute amongft Men : and " this, as it is their chief Defign, is like " to be all the Reward of fuch Devotion. " Do ye on the contrary, when ye ad- " drefs your felves to God in private tt Prayer, retire into your Chambers, or " your Clofets, fhut to your Door, and " contrive to be as fecret as ye can, and " ufe not Artifices of any kind, which 44 may by an affected Chance difcover to * ( your Family or others what ye are a. " bout. This will beft anfwer both the <c Nature and the Ends of private Prayer ; " and God, who obferves you in the u moft fecret Retirements, and hears the " fofteft Whifpers of a genuine and fin- u cere Devotion, will reward you for it u openly hereafter. Be careful alfo, when " ye pray, to avoid a Multiplicity of ufe- f lefs Words, and vain Enlargements, " and impertinent Flourifbes. Let your CHAP. IX. OjTrayer, 173 " Requefts be few, your Expreflions " grave, and fhort, and comprehenfive. " Be not too minute and particular, ei- " ther in what ye ask, or in your Argu- " ments for obtaining it. The Heathens u indeed are full of vain Repetitions in " this matter, verbofe and trifling : be- " caufe they confider not that God is e- " very where, and at all times prefent ; " they addrefs themfelves to him as if he " were a finite Being like themfelves, " and wanted an exact Information of " their Cafe ; or were apt to be fallen, " and needed abundance of Arguments " to move him ; or might be prevaii'd " with, as Men fometimes are, by pom- " pous Rhetoric, or by long and artful " Orations. But this is a great Miftake: " your Heavenly Father knows both be- " fore, and better than you your felves, " what things ye have need of; and is " fufficiently enclined by his own Difpo- 44 fltion to hear, when ye offer up your " Requefrs with a fincere and decent " Modefty. After this manner there- 4< fore pray ye, Our Father, Sec. In explaining of this Paragraph,! might and fhould have faid fomething of the Obligation to Prayer, as a Duty required of Chriftians, altho' it be not here direQ:- ly commanded, but only fuppofed and taken 174 OfTrayer. CHAP. IX. taken for granted in thofe Words, when thou frayetf. But becaufe there is ano- ther whole Paragraph on this Subject, wherein Perfeverance and Importunity in Prayer being required, our Obligation to Prayer it felf, as a Duty, is more direct and vifible -, I fhall confine my Thoughts here, I. To the Confideration of the feveral Sorts or Kinds of Prayer. II. To enquire into the Meaning of the two Cautions given, (i .) Againft: Oftentation ; and, (2.) Againft vain Repetitions in Prayer. III. To make fome fhort Obfervations upon that moft excellent Form of Prayer which our Lord has here drawn up for us ; concluding with a Paraphrafe of the Prayer it felf. I. Firft then let us confider the feveral JQnds of Prayer. For as to the Nature of it, or what Prayer is in general, it is fo well underftood, that it needs no De- fcription. The meer natural Light of Reaibn has taught the Theory of Prayer to all Men in all Ages, and the Impulfe of meer natural Religion has forced even the lewdeft and profaned of Mankind in- to the Pradice of it, when they have been CHAP. IX. OfTrayer. 175 been furprized by a fudden Danger. We will proceed therefore to enquire into the feveral Sorts of Prayer, and they are thefe : (i.) Mental, wherein the Defire and Affe&ions only, without Words, dart up themfelves devoutly to God, either by way of Petition or Praife. This is indeed wholly imperceptible, or ought to be made fo, to Men ; but highly pleafmg to God, and may be pra&ifed whatever Company we are in, or whatever Bufi- nefs we are about. An Example of this we have in our Bleffed Mafter, who tho* we read indeed of no Trayer put up by him for the raiting of Lazarus, we muft conclude did filently by himfelf pray for it ; for when they had removed the Grave- ftone, he lift up his Eyes, and faid, Fa- John it. ther, I thank thee that thou hatf heard me. 4 1 - (2.) Ejaculatory, which is a like fhort and fudden Sally of the AfFeftions, but expreffed in Words, as that of our Saviour in his Thankfgiving juft recited, Father, I thank thee: And at another time, the like ; In that Hour Jefus rejoiced in Sfirit, Luke 10. and faid, 1 thank thee, Father, Lordof il ' Heaven and Earth, that thou haft hid thefe things from the Wife and Prudent, and haft revealed them unto "Babes. And thefe E- jaculations alfo, if ufed only upon proper Occa- 1 76 Of Prayer. CHAP. IX. Occafions, and without Affeftation, and from a real inward Principle of Piety, are not only accepted of God as Prayers or Praifes, but tend to make Impre {lions of Serioufnefs upon the Company before whom we utter them, (j.) There are public Trayers, when at appointed Times we meet with the Neighbourhood at the Houfe of God, the Church, to offer up in concert, by the Mouth of the Mini- fter, and along with him, our Petitions and Thankfgivings, not only on our own account, but for the Community, of which we are Members, Civil and Ecclefiafti- cal, and for the whole Chriftian Church in general. This alfo is a Duty, and of no fmall Confequence, as might be proved at large, if I had time ; but I fhall here only take notice of that one Text, where- in the Apoftle cautions us, that we fhould Heb. to. notforfake the ajjembling of our J elves toge- 15- tber ', as the manner of fome profane and carelefs Chriftians was then and ftill #, to the Scandal of their Profeflion. (4.) There are Family Trayers y when we call thofe together who are under our pe- culiar Care, to put up their joint Re- quefts for fuch Bleflings, fpiritual and temporal, as are requifite for them as a Family, and to praife God for the Pro- tection and Mercies we have received from CHAP. IX. OfPrayer. 177 from him in that Capacity. And this too has been the conftant Practice of Good Men in all Ages ; and the Reafon of the thing fufficiently fpeaks both for the Pie- ty and the Neceflity of it. (5.) But laftly, there are frivate Trayers, where- in, retiring into fome fecret Place, apart from all Company, and in the Eye of none' but God, we feriouily and devoutly ad- drefs our felves to him for fuch Mercies as concern our own perfonal State, not forget- ting alfo our particular Friends, and others whom we are bound to pray for. I have referved this to the laft Place, becaufe it is that very kind of Prayer, which our Lord efpecially mentions, and directs, in thefe Verfes of his Sermon now before us. And indeed there is too much Occafion it Ihould be prefTed upon the Confciences of Men as a Duty : for 'tis juftly to be fear'd, that there are many who go to the public Worfhip of God, and yet neglect the fe- cret Devotions they ought to perform at home. I doubt there are too many Chri- ftians, who have ftill fo much of the Pha- rifee in them, that willingly (hew them- felves in fuch Duties wherein their Reli- gion may be feen of Men, and wherein they may ferve their Credit and Reputa- tion ; but difpenfe with themfelves in Duties which are required to be fo pri- Vol. 2. N vate, I 7 8 Of Fryer. CHAP. IX. vate, as only to be obferved by God, and which can have no other Principle than Confcience "and true Piety. Here there- fore we have an exprefs Command for Clofet Prayer : When thou prayeft, enter into thy Clofet ; and when thou haftJJmt thy Ttoor, pray to thy Father 'which is infecret, 13 c. By Clofet is meant any private Place, where we may be fecure of being neither feen, overheard, nor interrupted in our Devotions. And to fome fuch Conveni- ence fbould every Chriiiian retire, at leaft twice a day. Morning and Evening, for that Exercife ; which has not only been the conftant Pra&ice of Good Men, but has the Example of Chrift himfelf to re- commend it, as we may gather from the following PafTage. St. Mark tells us of Mark i. him, that in the Morning rljing up a great 3 U a white I e fore ^Day, he went out into a foli- Mat.i4. taryTlace, and there frayed. And St. Z 3- Matthew, that when he had fent away the Multitudes, he went up into a Moun- tain apart to pray ; and when the Evening was come, he was there alone. The Re a- fon of fuch a Practice alfo pleads for it as a Duty. For what can be more reafo- mble than to begin the Day with a pious and devout Adoration of that Infinite Being, upon which we continually de- pend for all the NecefTaries and Comforts of CHAP.IX. Of Prayer. 179 of Life, to praife him for his Protection of us the paft Night, and to implore- his Grace to conduct us through the Tempta- tions, and his Blefling to profper us in the Bufinefs of the Day before us ? And in like manner to conclude it, when we are going to Reft, with thankful Acknow- ledgments of his Mercy, befeeching him to pardon the Sins we have been guilty of, and humbly recommending our felves,and all that belong to us, to be kept fafe by his Providence the enfuing Night ? And that this fhould be done in fecret by our felves, as well as at Church with the Congregation, is highly proper, becaufe the public Service being to fuit the Cafe of others, as well as our own, muft be performed only in general Terms ; where- as we have every one of us, when we conflder our own fpiritual or temporal Circumftances, fome things particularly to beg of God, that may be fuitable there- to, and on which we may enlarge in private Prayer, as there is Occafion. Our Confe (lions of Sin fhould alfo be more particular in fecret, than the Terms in public Service will admit ; our Petitions fv'/ Grace againft this or that prevailing Sin, and ourThankfgivings for fuch Mer- cies as we efpecially have received, fhould be fo too, and have more room to be fo N 2 ia i8o Of Prayer. CHAP. IX. inourClofets than in public. In a word, this part of Religion, I mean fecret Pray- er, is fo natural, fo rational, foneceflary, that it will be hard to fuppofe any Chri- flian, who neglefts it, to have the Fear or Love of God in his Heart, or any due Belief or Senfe of his Dependance upon him. Being affured therefore that fecret Prayer is a Duty, which every one of us owes to God, let us now confider, II. Thofe two Cautions our Saviour here interpofes in the Performance of it : (i.) Againft Orientation. (2.) Againft vain Repetitions. (i.) Againft Oftentatlon. The Hypo- crites in our Saviour's Time were ufed to run into fome Corner of the Temple, or of the Streets , or other Places of Con- courfe, and there with Hands and Eyes lifted up, perform what they called their private Prayers ; to the intent, that being obferved by the Multitude, their won- drous Piety might be talked of: And thus while they pretended to pay their Ho- mage to God, they were in truth idola. troufly worfhipping themfelves ; or pray- ing to the People for Reputation, rat/ :r than to him for Mercy ; and fettling a Fund for their own Praifes, upon the foot of his. Now this being an odious Moc- kery CHAP.IX. OfTrayer. 18 kery of God, our Saviour teftifies his Ab- horrence of it, and requires us to affeft Secrecy in our Prayers, as much as they did Ofennefs and Obfervation : that we fhould not only not defire to be feen of Men, when we perform them ;, but alfo ftudioufly contrive to avoid it, by a ftricl: and clofe Retirement. Nor is the Choice of a private Tlace for our private Devo- tions, all that is included : there are ma- ny little Arts of Vanity, which Hypocrites make ufe of to defeat the Intention of the Letter. They will contrive perhaps to be overheard at their Prayers, tho' they will not be feen at them ; or by fome lucky Hints in Converfation they will take care it fhall be known how ftricl: they are in fecret Duties, and the like. But all thefe Arts, whatever they be, (for Hypocrify has a thoufand fly Devices) are equally condemned by the Reafon and Spirit of this Caution ; and 'tis the part of our Confciences to admonifh us faithfully of them, that we do not deceive our felves. Not that it is a Sin, after all, to ufe our Voices in Clofet Prayers, tho 7 'tis poflible by that means we may be overheard in it. But when this or the like is done of fur- foje to be discovered, when we pray alone in our Clofets, with a dejign to be over- heard ; or leave a Door unfaften'd, in N 3 bofes OfTrajer. CHAP. IX. bofes to be fur prized and feen ; or me 1 !!- tion our Prayers in Company, with an Intention of Vanity and Oftentation : This is the Sin we are here cautioned againft. Now tho' what has been faid was ehiefly fpoken at firft offerfonal and fri- gate Trayer, as diftinguifh'd from the o- ther Kinds ; and tho' it is in the Nature of the thing moft immediately applicable thereto ; yet in thofe other Kinds of Pray- er we are as much obliged to avoid what- foever is really Oftentation, as in this. We muftgo to the Church to worfllip God in public (and the oftner we go the bet- ter ;) consequently our Devotions muft be feen there ; and probably our devout and frequent Attendance may le commend- ed too : But if we go to Church for that very end,) to gain our felves a Reputation, and to draw the Praifes of Men upon us ; if, when we are there, we contrive to be taken notice of by affeffedGefturesof De- votion, a louder Voice than others, or the like; 'tis Oftentation and Hypocrify. Tho' Family "Prayers are to be ufed, and whatever happens, we are not to be a- ihamed of them ; yet Confcience towards God, and the promoting Religion in our Families, ought to be their cnly Prin- ciple. If therefore we proclaim and boafi of them, if we chufe fuch a public Room in CHAP IX. Of "Prayer. 183 in our Houfes to perform them in, as that we may be eafily overheard by the Neigh- bourhood, or pray very hud on purpofe that we may be fo; 'tis ftill Hypocrify and Oftentation. Ejaculatory Prayers are good upon proper Occafions, and at pro- per Times ; but if we are venting them at every turn, and do really affeff them in Company, to be thought devout; that wretched Mixture of Vanity makes them criminal to us. And fo our Mental Pray- ers, which as they are formed only in the Heart, fhould be fent up from thence in a ferious, but in a filent unobferved Devo- tion ; if by any outward Poftures and Actions we contrive to difcover them to thofe about us, we lofe the Religion in the Oftentation of them. In fhort, of whatever Kind our Prayers are, if we defign any thing elfe but God and true Religion, we profane the Sacrifices of the Lord, to whom alone is due the whole Intention of fuch Afts of Worfhip ; and whatever we may get of the Praife of Men in this World, we have nothing to exped, but the Portion of Hypocrites hereafter. (2.) The fecond Caution which our Saviour here gives us, is againft vain Re~ fetitions. He neither fays, nor can his Meaning be, that we fhould ufe no Repe- N 4 titions 84 Of Treyer. CHAP. IX. titions at all ; for we have many Inftan- ces to the contrary in ffytvid's Pfalms ; and we have the Example of our Saviour too, who in his Agony in the Garden frayed thrice, faying the fame Words. But we are forbid fuch Repetitions as are vain and needlefs, fuch as the Heathens ufed, who thought their Gods would the rather hearken to them for their much fpeaking ; fuch a minute descending to 'Particulars in our Prayers, as if that infinite Being we pray to, did not know our Cafe, till we our felves inform him fully of it ; fuch a Multiplicity of Words to exprefs one and the lame Requefr, as if he were liable to miftakeus, and could not apprehend what we defire, without laborious Explicati- ons ; fuch Flourishes ofRhetorick, and fuch a Trtfu/ton of ^Arguments to enforce it, as if he were to be deceived or flattered into Compliance, or did not confider the Rea- fonablenefs of what we ask, or were not inclined to do us good without much Per- fwafion. Thus indeed it is fometimes ne- ceffary to apply our felves to Men, who tho' they fhould be able to help us, may not know our Wants, or may not readily apprehend us ; or tho' they do, may per- haps be unwilling, and need to be per- fwaded : But God has none of thefe Im- perfections and WeakneiTes ; he under- ftands CHAP. IX. ~OJ "Prayer. 185 ftands our Neceflities better than we do our felves ; he knows both how and when to help us, and froin the infinite Compaf- fion pf his Nature, is more ready of him- felf to help, than we are to defire he fhould. For this Reafon Solomon difcreetly advifes us againft much talking in our Prayers. . God is in Heaven^ and thou ufon Earthy Ecclef. $. therefore let thy Words le few. And our z * Saviour cautions us in this Paragraph a- gainft vain Repetitions. Whatever is not requifite to heighten our Devotions, or whatever is ufed meerly to lengthen them, and whatever may imply, or feem to fup- pofe any of the beforementioned Weak- nefTes and Imperfections in God, are the Repetitions here condemn'd. In oppofi- tion to which our Lord has prefcribed us a Form or Pattern of Prayer, extreamly fhort, and yet expreflive and fignificant of every thing in general Terms, which we can or ought to defire. Some per- haps will fay, If God knows our Wants, and will fupply them, of what Ufe is Prayer ? Why fhould we pray at all ? To which we may anfwer, that as Thanks and Praife are not required of us, as bring- ing any Profit to God ; his Glory and Ho- nour are the fame, however neglectful we may be of our Duty ; fo neither is Prayer required as neceffary for the conveying any 1 86 Of Prayer. CHAP. IX. any Knowledge of our Wants to God, or perfwading him to relieve them ; but as an Exercife of our Faith, and an Acknow- ledgment of our conftant Depends nee up- on him. As he who does not give Thanks for the Benefits he receives , is not wor- thy of them ; fo like wife he who does not defire and ask a Blefling, does not deferve to have it beftow'd upon him. This therefore being the Ground and Reafon of Prayer, not the laying open our Wants before God by way of Information, or the prevailing with him by florid Argu- ments to help us ; but the reducing to Practice an humble and believing Senfe of his Power, hisGoodnefs, and his other Attributes, and of our own Dependance upon him ; it will appear in the Nature of the thing, that Prayer it felf is ftill ne- cefTary, becaufe 'tis decent, reafonable, and commanded ; and yet that Abun- dance of Words in Prayer is needlefs, as by the Caution here 'tis alfo finful ; I will now proceed, III. In the third place, to make fome fhort and general Obfervations from this Divine Platform and Example of Prayer, which our Lord has Jeft us ; and -they fhall be thefe that follow. (i.) That CHA*.IX. Of Prayer. 187 (i.) That a Form of Prayer is lawful, not only in our public Services, but in our private EJevotions too* Our Saviour is fpeaking here of fecret or clofet Prayer, and he bids us pray fofaf, thus, Oar Fa- ther, &c. that is , either in thefe Words (for the Prayer it felf is exprefly delivered as a Form, Luke 11.2.) or after this man- ner^ which will imply not only that we fhould put up thofe or the like Petitions, but that we fhould, or may at leaft, pray alfo in a prepared Form of 'Words , as this which he gives us for a Pattern is. (2.) That "Brevity is moft proper and moft acceptable in our Devotions ; not but that upon particular Occafions, fpiri- tual or temporal, we may enlarge, as the Fervency of our Minds, or the Neceffityof the Benefits we pray for, may excite us : for long Prayers are not finful meerly as they are long, but as they are lengthened out of a vain Notion of being more accept able toGod thereby, or as they are ff un out by imper- tinent , needlefs, and affefled Repetitions. (3.) That the Method of the Lord's Prayer is not ftri&ly and to the utmoft Nicenefs binding, yet in general it is : that is, we fhould begin with a decent and devout Preface, and end with a like folemn Conclufion, and order the Matter as well as the Manner of Petitions, in fome general 1 88 OfTrajer. CHAP. IX. ' general Proportion, to the Diredory here given us, as particularly, (4.; That our Defire ifcSfiritual Blef- fings (hould take up more room in our Hearts and Devotions than of temporal. There is here but one fhort Petition for the NecefTaries of this prefent Life, Give us this "Day our dally "Bread : but there are two which regard our fpiritual State, viz. for the Forgivenefs of our paft Sins, and the preferving from Sin for the future. (^.) That what tends Immediately to the Glory of God in the World, fhould be the chief Subject of our Prayers, and moft re- garded in them. Here are but fix Peti- tions in all ; and the three firft ('which have the Precedence, as of more Concern than the other) do efpecially relate to the Glory and Honour of God, as, Hallowed le thy Name ; Thy Kjngdom come ; Thy Will le done in Earth, as it is in Heaven. (6.) That we fhould pray for others, as well as for our felves ; for it runs in the Plural Number, Our Father ; Give us this Day our daily Bread ; Forgive us our Trefpaftes ; Lead us not into Temptati- on ; Deliver us from Evil. (j.) That Praljes, and particular Ado- ration and Acknowledgment of God's Tower, and other Glorious Attributes, Ihould be join'd with all our Prayers. Sp here, CHAP. IX. Of "Prayer. 189 here, Our Father which art in Heaven. For thine is the Kjngdom, the Tower, and the Glory, for ever and ever. Amen. (%.) We muft obferve, that tho' the Intercejjion and Merits of Chrift are not here pleaded or mentioned fbecaufe Chrift had not then differed upon the Crofs, nor afcended into Heaven to enter upon his Mediatorial Interceflion for us, -when he Erefcribed this Form of Prayer -J yet we :arn abundantly from other Places in the New Teftament, that we muft fut up all our 'Prayers through him, and in his Name, not hoping to be accepted on any other Terms ; and indeed he himfelf inftru&s us elfewhere of theNeceflityof this, when he tells us, Whatfoever ye fhall ask of the j h n 15. father in my Name, he wiUgiveityQU.il- &ij Having drawn thefe general Obfervati- I<5 ' ons,and that in as fmall aCompafs as was poffible, it now remains only that I con- clude with a fhort Paraphrafe of the Lord's Prayer ; and the rather fhort, becaufe it would not be proper to make a long one, fince the Prayer it felf was defigned as a Pattern of Brevity and Concifenefs in our Devotions ; and yet every Word being fo yery copious and expreffive, it muft be ^ach a Paraphrafe, as may give us at leaft eneral Notion of the Extent and Mean- of each Sentence in it, Moft 190 OfTrayer. CHAP. IX. " Moft Glorious God, the Creator and " Sovereign of all things, the Father'of " our Lord Jefits Chrift^ and in him, by " Adoption and Grace, the Father of all " true Chriftians, infihite in Compaf- " fion towards them, and infinitely pow- " erful, as well as ready to grant, what- " ever is fit for them to ask : May thy " Name be every where adored with the " profoundeft Reverence ; thy Power, " thy Wifdom, thy Juftice, thy Mercy, " and all thy other glorious Attributes, " which thou difplayeft not only in Hea- " ven, but from thence over all the World, " be acknowledged with humble Awe " and Admiration, Fear and Love, by " all Mankind. Let thy Holy Spirit rule *' in our Hearts, fubdue our Corruptions, " and engage our Affeftions to a moft " willing Obedience to thy Laws : Let " all Nations be enlightened with a true " Knowledge of Thee, andof^/krC^n/? " whom thou haft fent : Let the Heathen " become his Inheritance, and the utter- " moft Parts of the Earth his PofTeflion ; " and in thy due time compleat the Num- " ber of the Elecl:, and bring us all to thy " everlafting Kingdom of Glory. Shou/ *' down upon us fuch Influences of. tfe/ " holy Spirit, as may enable us to fubnj> " cheerfully to thy Will in every CHAP. IX. Of Grayer. 191 " and obey thy Commands faithfully, v < with the fame Readinefs, Sincerity, " and Delight, as the Angels do in Hea- " ven. Vouchfafe to beftow upon us :c this Day, whatever thy Divine Wif- r>i dom (which beft knows what is fit for " us) fhall fee necefTary to the Support " of our Bodies, to the Advantage of our ^ Affairs, to the Comfort of our Minds, " and above all to the fpiritual Benefit of " our Souls. Pardon all our Sins, and ; c for the fake of jefus Chrift, lay not Ct upon us the Punifhment for them * which we deferve : Forgive us, Gra- * cious Lord, as we in obedience to thy :c Command, are heartily ready to for- *' give all fuch as have injured or offend- c ed us. Remove far from us whatever ' may prove an Occafion of Sin, or a ' Temptation to it ; or at leaft, fupply * us by thy Holy Spirit with Strength >4 and Refolution effectually to overcome '' all Temptations. Deliver us from, Sin, c that worft of Evils which can befal us ; ' and from the Devil, the Author of it : '' that his malicious Subtlety may not be *' fuffered to draw us into Wickednefs, : ' nor his malicious Power be allowed to *' hurt us here, or to triumph in our " Damnation and Mifery hereafter. All " this we beg, moft Gracious Lord, as " acknow- Of Prayer. CHAP. IX. " acknowledging that thine is the King- t( dom ; thou only haft Right to the Ado- " ration and Service of all thy Crea- <( tures ; thine is the Power, thou over- " ruleft all things both in Heaven and " Earth, and canft do abundantly above " whatever we can ask or think ; and " thine is the Glory, the Praife of all a Good things we have enjoy'd already, " or do now enjoy ; the Glory of thy " Grace in our Redemption, and in the " Conduft of thy faithful Servants hi- ;c therto by thy Word and Spirit, is ex- " ceeding great j the Glory of thy Provi- " dence is magnified in all Events from <c the Beginning of Time, and may the <e Glory of both be given thee in the u moft thankful Praifes and Hallelujahs *' to all Eternity. Amen. CHAP, CHAP.X CHAP. X. Of Fafting. MATT. VI. 16,17,18. Moreover, when ye faft, le not as the Hypocrites, of a fad Countenance : For they disfigure their Faces, that they may appear unto Men to faft. Verily I fay unto you, they have their Reward. *But thou y when thou fafteft, anoint thine Head, and wajh thy Face : That thou appear not unto Men to faft, but unto thy farther which is infecret: *And thy Father which feeth in fecret, Jhatt reward thee openly. H E Laft of the Three great religious Duties, in the Performance of which our Lord cautions us againft Oftentation, or a defire of Applaufe, is that of Faft- O ing, Vol. 2 Of Fafting. C#AP. X. ing, and the Caution is delivered in Words to this Effeft. " Likewife, when by religious Fafts " and Mortifications, ye pretend to im- " prove Devotion, or difcipline your <f felves to Vertue, beware that thefe " excellent Purpofes be pot corrupted by " a mixture of Vain-glory, which will x< turn the whole into a Scene of grofs " Hypocrify. Shew not your felves a- " broad, at fuch a Time, with any af- M fe&ed Gloominefs or Dejeton in your " Looks, or any formal Singularities in " your Air, or Gate, or Drefs, to draw " the Neighbourhood into an Opinion of " your extraordinary Sanclity, and fe- " vere and mortified Lives. For if ye " thus affeft the Praife of Men, thofe " empty Praifes are all the Reward ye are 4< like to meet with. God fees through " and defpifes, and abhors thefe little " Arts of Ofbentation, however Men may " be deceived by them, and will condemn " you at the laft as Hypocrites. Let your " Fafting therefore be, as it ought to be, " a pure and fimple acl: of Religion ; and " as fuch, make it as private in the Per- '* fbrmance as ye can ; appear outward^ " ly as at other Times, with the fame " Eafmefs and Freedom in your Mein " and Countenance, the fame Decency " and CHAP. X. QfFaJKtg. 195 " and Neatnefs in your Drefs; that " Men may not be able to diftinguifh " when ye fa ft, and when ye do not. " *Tis enough, that God obferves you: v Humble your felves in fecret before ** him only, and he will publickly re- " ward you for it, before Men and " Angels, at the great Day of Recom- " pence. Now voluntary Failing, tho' not di- re&ly commanded in this Place, yet from what our Saviour here fays about it, may be fuppofed to be a Chriftian Du- ty. I fhall therefore confider, I. The Duty of Fafting in general, as a Duty required under the Chrifti- Difpenfation. II. The Ends and Ufefulnefs of Faft- ing. III. The proper Meafures of this Du- ty- I. Let us confider the Duty of Faft- ing, as a Chriftian Duty. It may be faid, that however our Lord was plea- fed to excufe his Difciples from Fafting, whileft he was with them upon Earth, yet he aflures thofe of John the G Bafttft,M*' and that in the hearing of his own Dif- 14 ' 15 ' ciples, that there fhould come a Time O 2 when */%. CHAP.X. they fhouUfaft, and that not only for want of neceffary Supplies to fatisfie their Hunger and Thirft, which was their Cafe very often; and which fome Interpreters would have to be the Mean- ing of our Saviour's Anfwer there, but by voluntary and religious Fafting, which certainly is the more proper Senfe of the Words : For doubtlefs the Queftion was propofed concerning fuch Fafting, as the Difciples of John and the Tbarifees ob- ferved, either voluntarily of themfelves, or by Direction and Inftitution of their feveral Seb ; but they knew very well, that the Difciples of thrift did not ob- ferve Fafts, fo that if he thought fit to anfwer their Queftion appofitely, when he faid, that they fhould faft, he muft mean religious Fafting, and fo no doubt his Difciples underftood him : For after his Afcenfion into Heaven, when the A- poftles to whom he had committed the Care and Government of the Church, be- gan to enter upon that Holy Miniftry, they thought themfelves obliged to ob- ferve this Duty of Fafting, as foon as there was a proper Occafion for it. It does not appear to be required of them by any exprefs Command, nor was there any need for it, the Jews being well ac- cuftomed to Fafting upon all proper Oc- cafions. CHAP. X. OfFaJllng. 197 cafions. Thus "David fafted, when he befought the Lord for the Child that was born to him, by the Wife of 'Uriah. And St. Luke relates of oAnnah a de- vout Woman, that notwithftanding her very great Age, fhe departed not from the Temple, but ferved God with Fail- ings and Prayers Night and Day : And many other Inftances might be given, by which it would appear, that the Jews were eafily difpofed to this Duty ; it be- ing a common Notion amongft them, that in the Time of Affli&ion and Su fering, or for the obtaining of fome great Bleffing, they ought to humble them- felves, and to pray, which was very pro- perly accompany'd with Fafting. Nor was it the Notion of the Jews only, but of all the Eaftern Nations. How readi- ly did the King of Nineveh, appoint a Faft upon the threatning of Jonah, al- tho' a ftranger Prophet, and a Meffen^ ger from a God whom they did not wor- ihip ; and how folemn, how ftrift, how univerfal was that Faft ? If it be obje6t- ed, that this was probably done by the Prophet's Direction, and in Obedience to him only, for that Fafting being an hard- fhip upon Human Nature, feems not to have been the Diclate of meer natural Religiqn : Let us enquire into the Pra- O i dice OfFafting. CHAP.X. Uce'of other Nations, fuch as Inttia and China, in the remoteft Parts of the Eaft, who could have no Communication with the Jews, nor have any Thing of Divine Revelation to guide them ; and we fhall find, that their Philofophers and Sefts of devout Perfons, not only taught them many ufeful Maxims of Government, and Rules of Life : But exercifed, and do ftill praftife fuch Inftances of Mortifi- cation, and particularly Failing, as might appear incredible, if they were not atte- fted by Eye-witnefTes of good Authority ; and by this it is evident, that however thefe Aufterities feem a Violence upon Nature, yet they have been prafrifed, as the Dictates of natural Religion, and not by Imitation only of the Jewifh Difci- pline. Religious Fafting being therefore" a Practice of all Nations, and in all Ages, as well before, as in our Saviour's Time; no wonder, that he fhould adopt it into his Religion, as a Duty to be obferved by all his Followers. And accordingly St. Paul fays of himfelf, in his Second Epiftle to the Corinthians, that he was in i.F a fti n gs often. By which, having juft before mentioned Hunger and Thirft, that other fort of Fafting upon necefii- ty and want ; 'tis plain, he means fuch voluntary Fafting, as he thought fit, to en- CftAP. X. OfFafting. 199 enjoin himfelf the better to difpofe him to pray for that Grace and Afliftance, which was requifite to enable him to perform his Duty, and to bear his Suf- ferings, And as he performed this Du- ty himfelf, fo doubtlefs he required the Pra&iceof it in all the Churches he plant- ed, as the other Apoftles did in theirs ; for frequent Facing was an early Pra- dice in the Chriftian Churches, as the firft Ecclefiaftical Writers inform us. And tho' it did by Degrees degenerate into Superftition, and new and ftrange Aufterities were added, and many im- pertinent and burdenfome Niceties in the Obfervation ; and then Men began to be proud of their Humiliations, to place all Holinefs, if not all Religion in the Performance of fuch mechanical In- junftions, and to fancy that they merited at the Hands of God thereby : Yet this Superftition, thefe vain Additions and falfe Notions being purged away from it at the Reformation, our Church difcreet- ly and pioufly continued the ufe of Fail- ing, in fuch manner as our Saviour and the Apoftles left it, and it is ftill as necef- fary a Duty, and as expedient to the pro- per Ends of it as ever. O 4 II. Our 200 Of faftmg. CHAP. X. II. Our Second Enquiry therefore is to be for what Ends and Ufes in Reli- gion Fafting was appointed, and how it may be ferviceable to the encreafe of Piety and Vertue : For what has been fo generally praftifed by good Men, mufti be fuppofed to have a Tendency to fome good Purpofe ; and having always had a Elace amongft religious Duties, it may e taken for granted, that when duly performed, it minifters to fome religious Ends. Now thefe are Three, (i.) To raife and quicken our Devotions ; (2.) To humble and punifh our felves tor Sin; and, (3.) To bring our fen- fual Appetites and Lufts, under a due Subjection for the future. (i.) To raife and quicken our 'Devoti- ons. When the Stomach is loaded, the Fumes and Vapours arifing thence, are apt to cloud the Head, to diflipate the Powers of the Mind, and clog the Affe- clions ; efpecially, with regard to fuch fpiritual Exercifes, as Prayer and Medi- tation, wherein the Mind fhould wholly draw it felf off from this World, and exert it felf with the utmoft Fervency and Vigour towards Heaven. 'Now Faft- ing, as it takes away thofe Impediments, gives greater Freedom to Contemplati- on, CHAP. X. Of Fafting. aqii on, more Vivacity to our Apprehenfion pf Things Spiritual, more Scope to a de- vout and pious Soul to exert it felf, by how much the lefs the fenfual Appetites are indulged. And therefore, tho' Pray- er is a Duty every Day, and fo cannot al- ways be attended with Fafting; and tho 1 it is more efpecially and abundantly to be exercifed on the Lord's Day, which being a Day of fpiritual Rejoicing to Chriftians, they ought not then to faft ; yet the Prudence of good Men has ever taught them, when they have had extra- ordinary Occafions for Prayer, and have fet a-part any of their common Days for that Exercife, to join Fafting with it, that they might with greater Application and Intenfenefs pour out their Souls before God, and keep their Hearts more clofely to a religious Frame, and keep their Heads as clear as poflible, for the impor- tant Bufmefs they are engaged in. This then is the fir ft End of Fafting. (2.) The Second is, to humble and of- flitt Qurf elves for Sin. When our Con- fciences, awakened by the Grace, or ftart- led by fome angry Providence of God, in- to a deep Senfe of Guilt ( either the Guilt of all our Sins in general, or of any (arti- cular very grievous Sin, that lies heavy upon us) are led ^to a godly Sorrow and Repen- 203 Of'fafiig. CHAP. X. Repentance, and we are earneftly defi- rous of making our Peace with God through Chrift, by an humble Confefll- on, condemning our felves for what we have done amifs, and cafting our felves upon his infinite Mercy for a Pardon. I fay, when the Cafe is thus with us, what can be a more proper Way to ex- prefs our inward Trouble of our Minds, or at leaft more natural to go along with it, than fuch a neglect of our Bodies, as Fafting, which is the common Effect of extraordinary Grief, even upon any fe- cular Occafion ? What can be more de- cent, than thus to fhew an Holy Indig- nation at our felves for having offended God, or thus to revenge upon our felves, the former finful Indulgence of our Lufts and Appetites ? How fit is it, that that Body by which we have been fo oft led into Sin, fhould have its fhare in the Sor- row, and fhould fmart under the Difci- pline of Repentance ? How reafonable and prudent for us to Judge our felves, that we fhould not le judged, to embrace a voluntary Punifhment, by the Severi- ties of Mortification ; that we may be comforted hereafter, when thofe whole Sins fat eafy upon them in this World fhall be tormented ? I would not be mi- flaken here, as if I thought that -Rifling, or .X. OfFafting. or any other Mortifications for Sin, would attone for it in the fight of God, and me- rit Pardon for it at his Hands, for certain- ly nothing but the Blood of Chrift can do that; but I fpeak of them only, as proper Teftimonies of the Truth and Depth of our Repentance, of our hatred of Sin, and abhorrence of our felves for it ; all which together may recommend us by way of Fitnefs and Preparation, not by way of Merit, to fuch an Inte- reft in the Mercies of God through Chrift, as will at laft fave us. And to fuch an ufe has Fafting always been applied by good Men, in their private Humiliations for Sin ; and by the Authority of religi- ous Governments, when they have ap- pointed public and folemn Fafts, to de- plore the Sins of the Nation, to avert the Wrath and Judgments of God, and to qualify themfelves for any fpecial Ble fing they have to beg of him. But, (3.) There is yet a farther ufe of Faft- ing: For it may look not only backward, as expreflive of a deep Remorfe for Sins already paft ; but forward alfo, to bring our fenfual Affet ites andLufls under a due Suljeflion for the future. When ^dam was in his State of Innocence, the fen- iual Part of Man was under the Govern- frtent of his Reafon, anc} that was gui- ded 204 a *- P. X; ded by Religion: But the Corruption of our Nature by his Fall, fo overthrew the Order of Things, that the Faculties of the Soul, having rebelled againft Re- ligion, were juftly left themfelves to be enflaved by the inferior Appetites of the Body; and now, as this or the other Humour prevails in the Blood and Animal Spirits, our Inclinations violently lead us, and our Reafon is not able to controul them, and the fmall ftill Voice of Religi- on is not to be heard in fuch a Tumult. Hence Luft and Intemperance are con-, tinually prompting Men, and too often prevail with them ; and the Love of Eafe and Pleafure ( even in thofe who are o- therwife good Men ) make them fome- what Lifllefs to Religion, and very much unqualify them to faffer Hardships for a good Conference, if they fhoujd be cal- led to it. Now Fafting goes a great way to rectify all thefe Diforders. By keeping {he Blood cool, and the Spirits at a moderate pitch, it reduces the Body to a governable Tamper, and gives the Powers of Reafon opportunity to exert themfelves, and when-ever Reafon can l>e heard, Religion will By retrench- ing Luxury and Excefs, in Eating, and Drinking, it ftarves irregular Luft, is cherifhed by nothing more than thofe CHAP. X. Of Fafting. $05 thofe Indulgences. By frequently ufmg Men to crofs their fenfual Defires and Appetites, and to put themfelves under voluntary Hardfliipsj it wears off that Tendernefs and Delicacy that fo ill be- comes the manly Conftitution of a Chri- ftian, enures them to bear much greater Difficulties, that may happen to be laid upon them, weans them from the Affe- ctation of Eafe and Pleafure, renders that eminent Duty of Self-denial famili* ar to them, and fo mortifies them to the World and its Enjoyments, that their Minds are more fpiritualized, their Re- lifh of Religion, and a Life to come is heightened, and whatever Croffes, and Afflictions, and Perfecutions they meet with in their way to Heaven, they have little Power to move them. For theie Reafons St. Taul took care by Faftings and Mortifications to keep his 'Body un~ * Cor. 9. der, and bring it under Subjeffion. And 27 * has advifed us alfo of the Neceflity of it. For if ye live after the Flejh, ye fhall die ; Rom - 8 - lut if ye through the Spirit, do mortify the l? 'Deedsoftbe'Body, yefhalllive. Andthus the Primitive Chriftians prepared them- felves for Perfecution, by beginning it firft upon themfelves, in a courfe of fe- vere and frequent Mortifications. I have now done with the Ends of Faft- ing, ao6 OfFafling. CHAP.X, ing, and fhall proceed to confidcr, III. The proper Meafures of this Du- ty. And here I muft obferve in gene- ral, that Fafting does not only imply the refufing our ordinary Suftenance, and Refrefhments of Eating and Drink- ing, but includes alfo a declining offecu- Ifa. 58. 3. j ar pi ea fa res an( j Gratifications, of every other fort for the Time, fo as to render the Mortification uniform, and to hum- ble the Vanity of our Minds, as well as curb the Appetites of the Body, and both thefe in Proportion to that kind of Faft- ing, which we perceive to be neceffary for our Purpofe : I add this laft Claufe, becaufe Fafting is of two Kinds, the one fevere, but fhort; the other moderate, but long continued. The Firfl is Fafting in the ftrifteft Pro- priety of the Word ; when for a whole Day, or much the greateft Part of it, we reject all ufe of Meats, and Drink, and Pleafures, retiring from the World, and confining our felves to religious Medita* on, and to devout and fervent Prayer, with a due Attendance on the Worlhip of God in public, if we can have the Op- portunity. In this ftricl: manner fhould be kept thofe general and folemn Fafts, appointed by Authority for national Hu- miliation CHAP. X. Of Fa/ling. 207 miliation and Repentance ; attending at Church both Parts of the Day, to la- ment before God our own and the Na- tions Sins, and to implore thofe public Bleflings, which we are called to pray for at that Time ; fpending the reft of the Day in the like pious Offices at home, and eating nothing ( if our Conftituti- ons will bear it) till the Evening. This fort of Failing alfo may in fome Cafes by a Parity of Reafon be proper and re^ quifite for private Perfons, when their Confciences being burdened with Re- morfe for fome particular and grievous Sin, or with a deep Senfe of all their Sins in general, they defire to perform a fpe- cial Aft of Repentance and Self- revenge, and to make their Peace with God there- upon. Or, when they lie under any great Affliction, and would follicite more earneftly the removal of it ; or fear any great impending Evil, and would avert it, or are defirous of any Blefling from Heaven of very great Confequence to them, and would exert their utmoft Fer- vour and Devotion in praying for it. But if (as in fome Conftitutions it may fo happen ) this ftricl: and total Fading may prove an hindrance to their Devo- tion, Prudence join'd with Piety muft direct them what to do; for after all, ao8 OfFaJlivg. CHAP.X. Tafting is in this Cafe (I mean, when intended as an help to Prayer) no more than a ministerial or aflifting Duty ; and if it hinder, inftead of helping, is no Du- ty at all. The Second Sort of Fafting is a Courfe cf oAlftinence continued for feveral Days together, wherein we confine our Appe- tites not within the Bounds of Tempe- rance only ( for this is always a Duty,) but of Self-denial and Mortification, to a very ffaring Ufe of Meats and Drink, as to the Quantity, and a choice of the flain- efl, courfeft, and leafl agreeable forts of them, as to the Quality ; with a general dijregard of Pleafure and Ttiverfions the whole Time, or at leaft a very tender and cautious Admittance of them, and art induftrious Care to fit as loofe to them as poflible. It is not requifite here ( as it is in Fafting properly fo called) to fpend all the Interefts of our Time in at"b of Religion and Devotion, tho' it may be fit to interfperfe it with more frequent returns of Prayer than ordinary, accord- ing to our fpiritual Occafions ; but we ought always to accompany this fort of Fafting, as well as the other, with a par- ticular Difpofition to Penitence and Piety, a ft rift Watchfulnefs over our Appetites and Paflions; and a conftant Diligence in CHAP. X. Of Fafting. f 209 in obferving our own Weaknefs, and a ftudioufnefs of all proper Ways and Means to get the Mattery over them. Now that fuch an oAbftinence as this, fo regu- lated and fo attended, may not impro- perly bear the Name tfFafiing, is plain ; both, becaufe in the Language of Holy Scripture, it is fometimes call'd fo (for fo muft all thofe Places be underftood, that fpeak of Fafting feveral Ttays toge- ther , except in the Cafe of Mofes, Elijah, and Chrift, who were fupported by fpe- cial Miracle : ) And becaule it really an- fwers fome of the great Ends of Fafting as much, and fome others of them more effectually, than all the ftriftnefs that can be on one (ingle Day. It may ferve to compofe the Mind to Prayer, and to ex- cite Devotion in thofe, who cannot bear a ftrict and total Faft, but would be hun- dred by it. It tends to Humiliation, Re- pentance, and Reformation of Life, as it tends to Mortification. And indeed, this laft is the peculiar ufe of it. For Mor- tification is not to be the work of now and then a Day, but requires long Abfti- nence, and repeated Reftraints to effeft it, as it fhould be. The Church there- fore has fet a-part the Forty Days of Lent, as an annual returning Seafon for it ; and were this Seafon duly fo imploy'd, it Vol. 2. P would 2io . Of Faftivg. CHAP. X. -would be found by Experience, to con- tribute very much, by the Grace and Bleffing of God, to the reducing our fen- fual Lufts, and bringing our bodily Ap- petites under Government, to the draw- ing of our Affe&ions from this World, the mortifying us to fecular and vain Pleafures, and the making us more feri- ous and devout in our Religion, Ha- ving thus confidered the Meafures of Fad- ing, as applicable and proper to the fe- veral Ends and Ufes of it, I fhall only add farther on this Head, that no cer- tain Meafures of it can be univerfally laid down, as obligatory to all: Every Per- fon, who is fo well difpofed, as to pra- ftife it in any meafure, muft be left to regulate the particular Manner and Fre- quency of it, as Age and Strength, and Conftitution, are able to bear. For tho' < we are required to mortify the Deeds of the Body, our Religion does not put fuch hardfhips upon us, as may deftroy the Body it felf. I have faid nothing here, except in the Paraphrafe at the beginning of that Oftentativn in this Duty of Fafting, which our Saviour particularly cauti- ons us againft. And I think I need not ; that Crime being altogether the fame in its Nature, in this, as in the two for- mer CHAP. X. OfFafling. an mer Articles of Alms and Prayer; and ha- ving fpoken of it there, I fhould but re- peat the fame again, if I conftder it a- frefh under this Head of Fafting The Paraphrafe therefore fhall fuffice for that ; and I will proceed to the next Part of this excellent Sermon on the Mount. CHAP. Of not hying up CHAP. XI. CHAR XL Of not laying upTreafuresuponEartb^ but of laying them up in Heaven^ and of Trufl in God's Providence. MATT. VI. 19,10,11,11,13,14, 15,16,17,18,19,30,31,31,33. Lay not up for your felves Treasures upon Earthy where Moth and Ruft doth cor- rupt t and Mere Thieves break through and jjleal. 'But lay up for your felves Treafures in Heaven^ where neither Moth nor Ruft doth corrupt^ and where Thieves do not break through and fteaL for where your Treajure is y there will your Heart be alfo. The Light of the "Body is the Eye : if there- fore thine Eye le Jingle, thy whole "Body {hall le full of Light. 'But if thine Eye le evil, thy whole *Body flail le full of'Darknefs. If therefore the . Treafures upon Earth. the Light that is in thee "be T)arknefs, how great is that 'Darknefs ? No Man can ferve two Mafters : for either he will hate the one, and love the other ; or elfe he will hold to the one, and dejfife the other. Te cannot ferve God and Mammon. Therefore I fay unto you, Take no thought for your Lift ?, what ye fljalleat, or what ye [hall drink ; nor yet for your T^ody, what ye {hall fut on : is mt the Life more than Meat 9 and the Tlody than Rai- ment ? 'Behold the Fowls of the e/Lir : for they fow not, neither do they reap, nor gather into' "Barns ; yet your Heavenly Father feedeth them. eAre ye not much letter than they ? Which of you ly taking thought can ad done Cubit unto his Stature ? eAnd why take ye thought for Raiment ? Conjider the Lillies of the Field, how they grow ; they toil not, neither do tbeyfyin. eAnd yet I fay unto you, that even Solo- mon in all his Glory was not arrayed like one of thefe. Wherefore if God fo clothe the Grafs of the Field, which to day is, and to morrow is caft into the Oven ; Jhatt he not much more f 'lot he you, ye of little Faith ? P There* Of not layiyg up CH AP . XI. Therefore take no thought, faying. What fball we eat ? or what [hall we drink ? or wherewithal fhaU we be clothed ? for after all theje things do the Gentiles feek ; for your Heavenly Father knoweth that ye have need of all the] e things. 'But jeek ye firft the Kjngdom of God, and his Right eoufnefs, and all thefe things /hall be added unto you. Take therefore no thought for the Morrow, for the Morrow {hall take thought for the things of it felf: Sufficient unto the T>ay is the Evil thereof. [UR Lord having fufficient- ly cautioned his Difciples againft feeking this World's Traife in an oftentatious Performance of Religious Duties, warns them next agalnft a Defire of the Wealth and Riches of this World. And here he enters upon a Doftrine wholly Evangelical, proper to no Religion, but to that which he taught, and agreeable only to that fpiritual and heavenly Kingdom, which he was then erecting. But -becaufe it muft appear a new and ftrange Precept to the Jews, who expected that the Kingdom of the Meffiah would be founded in the Enjoy- ment CH A P X I. Treasures upon Earth. ment of Riches and temporal Profperity, he proceeds to argue for the Obfervance of it, by {hewing the Reafonablenefs of the Duty in feveral Particulars. Thus therefore in effect he fpeaks to us in the prefent Paragraph. " Make it not the Bufinefs of your " Lives to get and hoard up earthly Trea- " fures ; fet not your Hearts upon them, " they are vain in their own Nature: " The richer! Furniture wears away by " Ufe and Age, and even your Gold laid " by confumes in Ruft, and allare but " uncertain PofTeffions, which ye may " eafily be deprived of by a thoufand Ac- " cidents. But inftead thereof, provide " your felves an Inheritance in the World " to come, a Treafure which neither Vio- " lence nor Fraud can take from you, nor " Time nor Misfortunes can deftroy. For " whatever youefteem as your Happinefs, " on that will your Hearts and your Af- " fe&ions be fet. If your Judgments be <c good , ye will rightly difcern the Va- " lue of heavenly Treafures above earth- " ly, and direcl; your Aims and your De- " fires accordingly ; but if your Judg- " ments be corrupt and blinded, your 44 Choice will certainly be wrong, and <6 how fatal muft fuch an Error " prove ! Nor will the Folly be lefs, to P 4 think 2 1 6 Of not laying up CnAP.XI. think to divide your felves between " this World and the other. For it is . " impofftble to obey two Matters com- " manding contrary Services ; to be de- " voted faithfully to God, and at the " fame time governed by the oppofite In- *' terefts and Maxims of this World. Be " not therefore follicitous to make a Fi- u gure, but content your felves with the " Neceffaries of Life according to your '* Condition, and even for thefe, for your " ordinary Food and Raiment, be not " anxioufly thoughtful ; but having em- " ployed your Induftry in the ufe of ho- t neft and proper Means to obtain them, " kave the Event to God, depending al- <c ways upon 'his Providence, which will " not leave you deftitute, and which you " fee takes care of every other Creature. " The Birds of the Air are incapable of " plowing and fowing, or of the Arts of " Trade and Merchandize ; all they can " do is to go out and feek their Food, w and God provides it for them : and if " he thus feeds them, will he neglecl: or " overlook the nobler Branches of his " Family ? If he will not naffer even the " Birds to want, which only by natural " Inftmft Jruft in him., much more will he take care of you, who truft in him " by choice, and glorify Jiim by a religi- ' ous Treafures uf on Earth. 117 tt ous and rational ^Defendance. But if " ye will ftill be trufting to your own " Care, and place your only hopes there- * in, confider that how follicitous foever " ye are, how many and wife foever your " Proje&s are, they are all to no purpofe, " except the Providence of God fucceed " and blefs them ; without his Affiftance tt ye can no more add one Farthing to M your Eftate, than one Cubit to your " Stature. And as for your Raiment, " obferve the Flowers of the Earth, which " have no Thought of their Clothing, no " Care in the providing of it, and yet no " Furniture in Solomon's Court was fb " beautiful and glorious. Now if Gocl " beftows fuch Ornaments on the fhort- " liv'd Flowers of the Field, which are " but of a Day's continuance, ye inuft ?' have little Faith indeed to queftion his " Concern for you. 'Tis true, the igno- " rant Gentiles, who have Gods of Wood ^ and Stone, that cannot help them, and " who have neither an Intereft in, nor u any juft Notion of Happinefs in a Life " to come, are with fome fhew of Rea- <4 fon carking and follicitous foy aProvi- ?' fion in this prefent World : but ye that ?' are my Difciples fhould know Better. tt Ye know that ye have in Heaven a J 4 moft compaflionate and Almighty Fa- g ther, i 2 1 8 Of not laying up CHAP. XI. " ther, who is thoroughly fenfible of your * Wants, and able and willing to relieve " them. Ye are born to nobler Expefta- " tions than this World can anfwer ; ye " have an Inheritance in eternal Glory, " that requires your beft Affe&ions, and *' your greater!: Diligence. Employ your * Care then in the fir ft place by a Life of ** Righteoufnefs, to fecure an Intereft in < that future State of Glory ; and fuch a 1 < Care fhall be fo far from occafioning *' any want of temporal Necejjaries (tho* ** it divert you from an eager and anxious <c Solicitude about them) that the Provi- " dence of God will upon that very ac- " count more especially concern it felf to " provide for and lupply you with them. <c Look not therefore too far forward ; ^ every Day has its own Trouble and " Moleftation, and why fhould ye anti- <6 cipate the Cares and Sorrows of many <4 Years to come, which it may be ye " may never feel, or if ye do, it will be " foon enough in its own Seafon ; and to " partake of them fooner is to double " your own Burden, and to fuffer twice *' under the fame Evil. In the further Explanation of this Para- graph, I fhall fhew, I. The .XI. Treafures upon Earth. ' I. The full Extent of the Precept ; that we fhould not lay up Treafures on Earth, but lay them up in Heaven. II. The Force of all thofe Arguments diftinftly, which our Lord makes ufe ofheretoftrengthen it. I. The full Extent of the Precept; which will berr. appear, by confidering each Branch of it apart : As, Fir ft. What is included in the Nega- tive, the thing which is here 'forbidden us, laying uf Treafures on Earth. And this having in it feveral Degrees of Evil ; and every one of them by it felf being an Offence againft the Precept, as well as all of them together, it will be neceiTary to trace them ftep by ftep, if we would be exact in our Difcovery. (i.) Firft then, there may be too great an Ofinion of the Worth and Excellency of earthly Treafures ; a vain Notion of the Sufficiency of thefe things to make a Man happy ; and this either proceeds from, or produces (for it is neceiTarily attended with) cold and flighty Apprehenfions of true fpiritual Happinefs, the Pleafures of Religion, and the Expectations of a Life to come. The Worldling has heard in- deed of the Comforts which pious Souls take Of not laying up CHAP.XL take in the Contemplation of God's Love to them, and the Exercife of their own to God ; he has been told of a moft de- lightful Entercourfe with Heaven in Prayer, and Praifes, and receiving the Holy Sacrament : but thefe Employments being fpiritual, and he a Stranger to them, it pafTes all for meer Enthufiafm, or at leaft his Ideas of the Delight that is to be found in them are confufed , and faint, and ineffectual. He has been taught, and -pretends to believe many glorious things of a Felicity immenfe and everlafting, refer v'd beyond the Grave, for the Spirits of juft Men made perfect ; but the Futurity and Diftance of them is fuch, that even their Greatnefs and Eter- nity do very little move his Affeftions. Whereas this prefent World and its En- joyments are at hand, the Reality of them is vifible, and the Impreflions they make upon him ftrong, as they are the Objects of Senfe : the Nature of them is fuited to a corrupt and carnal Heart, at Enmity with God, and earneftly feeking Happinefs in it felf, or any thing rather than in htm. He finds them in efteem with almoft every body, the daily Con- verfation turns upon them, and the com- mon Endeavours of Mankind are center'd in them : which puts a mighty Biafs on his CHAP. XL Treafures upon Earth. his Judgment,td approve and admire what prefents it felf under fo many Recommen- dations. As this is true of the Enjoyments of this World in general, fo is it alfo with regard particularly to Riches, the grand Inftrument of procuring all the reft. The Pomp and Hofpitality of the Great, with the Refpet and Honours that are paid them, cannot but draw a fecret Venera- tion to that Wealth of which they are the Confequents. The ordinary Convenien- ces and Comforts of Life, nay even Ne- ceiTaries of it too, being not to be had without Money, is a moft fenfible Ar- gument with Men to value it. And be- fide all this, the very Precepts of their E- ducation prepare them in favour of it : for the Father leaves a plentiful Portion to his Son, and telling a grave Story of the Labours and Hazards he underwent in raifing it, gives him ftrift Charge, and many Directions for the Improvement. The Mafter, together with the Myfteries of his Trade, inftru&s his Servant in the more fecret ones of unreafonable Gain and Profit. And thus Pofterity falls of courfe into the vain Sentiments of thofe that went before, and Money is become the Idol of the World. Now that this over- bearing Ofinion and ^Admiration of Riches (tho? it were poflible it ihould proceed no 222 ' Of not tywg U P CHAP. XL no farther) is finful, appears, in that it carries with it (as I obferved above) a Difregard and Difefteem of fpiritual things ; 'tis a formal Decifion (thb 7 a very bafe and faife one) that Earthly Treafures are more valuable than Hea- venly ; that the Interefts of this World are preferable to thofe of another, that Mo- ney is better than Religion, and Mam- mon a more uferul and a more powerful Friend than God. It afcribes a Sufficien- cy in the Creature, which can be only found in the Creator, and draws us into other wicked and dangerous Notions : for thofe who think fo highly of Riches, will look upon Poverty with Contempt, on the Duty of Self-denial as a Jeft, and on a State of Affliction as a certain Mark of God's Disfavour ; tho' the Holy Scrip- tures, in every Part of them, teach us quite the contrary DocTrrine. A Chri- iiian therefore ^if he will obey this Pre- cept of our Saviour) ought to efteem Ri- ches, and all other worldly Enjoyments, only according to their true Ufe and Va- lue, without regard to popular Maxims, or to the Pafiions and Appetites of cor- rupted Nature. For I deny not that the things of this World, and Money as well as any thing elfe, have fomething of a Value in them ; the Danger is in over- rating CHAP. XL Treafures upon Eart b. rating them. They have a Goodnefs, but not an Excellence ; they are in fome mea- fure neceftary to the Comfort and Conveni- ence of Human Life, but by no means fufficient to a real and rational Haffinefs. Hitherto we have confidered the Opinion only, and the Efteem of Earthly Trea- fures ; but it feldom flops here, the next Step is naturally, (2.; A Coveting and Defire of what ap- pears fo excellent to a carnal Mind. Not that Men do always proceed herein in an argumentative way, examine firft the Advantages of Riches, conclude them valuable, and thendeftre them: but be* ing habitually inured to an high Opinion of thefe things, they defire them at the fame time by a fort of moral InfHntt,. as they do their Food by a natural Appetite. Yet it is neverthelefs diftin&ly to be con- fidered here, as one Step farther towards the laying uf Treafures upon Earth ; and if the Efteem of thofe Treafures be finful, the Defire of them is ftill a greater Sin, becaufe it is an Error of the oAffetfivns added to an Error of the Judgment. And that it is indeed an Error of the <*Affeffions, will appear by this Confideration, that whenever it prevails as a ruling Principle in the Heart, 'tis incovfiftent with the Love of God. For fo we are taught by St. 324 Of not laying up CHAP. XL m, Love not the World, neither the the World, the Love of the Father is \ not in him. If therefore the Love of God be a Duty (as fureit is, if either Religion, Reafon, or Gratitude can make it fo) the Love of Riches, which fo effectually un- dermines and overthrows it, that 'tis im- poflible one Heart fhould hold them both together, muft needs be a very grievous Sin. And becaufe it does more than any thing debauch the Mind from God, and fets up this World as an Idol in competi- tion with him, 'tis call'd Idolatry in the infpired Language of St. TauL Add to this, that the fame Apoftle, St. Taut, has declared it to be the Root of ^aU Evil; and what he means by that, his own Words immediately foregoing will explain to us : i Tim. 6. for they that will be rich fall into Temfta- 9> 1C tions and a Snare, and into many foolifh and hurtful Lufts, which drown Men in T^eflru- ffion and "Perdition. Where this exorbitant Love of Money is indulged, it breaks down all the Bounds and Fences of Con- fcience, and hurries Men with loofe Reins into any Sin whatever, that may forward their obtaining of it. What vile Hypocrify, Diflimulation, and Flattery ; what Lewdnefs, what Lying and Cheat- ing, what Oppreflion and Treachery ; what CHAP. XL Treafures upon Earth. 215 what Perjuries, Murders, Treafons, and other enormous Villanies, are chargeable daily upon this prevailing Paflion? Soveryp rov . 2g juftlyhasSo/aw0#obferved, He that makes zo. hafte to be rich, (hall not le innocent. And furely that which thus abounds with the Seeds of every other Sin, muft it felf be a very great one. Yet perhaps we are not feverely to underftand this of every De- fire of Riches; tho' to diftinguifh with Exaftnefs how far we may go in this Matter, is fomewhat difficult, and hard- er ftill to regulate our felves in Practice by fuch a Diftin&ion. St. John, when he forbids us to love the WorU, and the things that are in the World, could never defign to difcharge us absolutely from all manner of Affe&ion to any thing here ; for then even natural e/lffeftion to our Relations, and the Delight we take in them, would be unlawful. Nor can all "Degrees of the 'Defire of Riches be included in that, or in any other Prohibition : for Riches are the Gift of God, and reckoned up a- mongft the Bleflings of his Providence to Solomon ; and furely what God thinks fit to leftow as a Blefling, we may defire as fuch. The Defire of Riches, therefore^ is not fimfly and abfolutely criminal ; but as attended with certain vicious Adhe- rences, from which 'tis very hard to pu- Vol. 2. 0, rify Of not laying up CHAP. XI. rify it. Remove what h evil in it, and it becomes lawful. Now one Evil of it, as we have feen by the Antithefis in that Text of St. John laft cited, lies in this, that it draws us from the Love of God, by fufFering the World and its Enjoyments to ufurp a Sovereignty in our Hearts, which is and can be due only to Him, as our Supreme Good. Another Evil (pointed out by St. Paul) is the Imfetuofity of that Defire, leading us into abundance of Sins to accomplifh it, as Fraud, Violence, Op- preflion, Treachery, Neglect of Religi- on, Ofc To make the Defire of Riches lawful then, it mufr, be fo purified, as to be thoroughly confiftent with thofe two fundamental Duties, the Loving of God a- love all things, and our Neighbour as our felves. Let us but make fure in the firft place, that GOD remain ftill the Sove- reign Objeft of our Affections ; that our Defire of Riches be not any the leaft Di- minution of our Love of Him, nor any way divert us from an Hunger and Thiril after Righteoufnefs ; that whatever we obtain of earthly Treafures, we be ready and willing to part with them all, if there be Occafion, for the fake of Religion ; and that our principal aim in deuring them, be not the Gratification of our own covetous Fancy, but fincerely and really the CHAP. XI. Treafures upon Earth. the glorifying God by good Works of Piety and Charity. Let us alfo be ftri&ly care- ful, that it lead us not one Step awry to the Prejudice of our Neighbour, that we entertain not one Thought of getting them by finful Methods, or ufing them to difhoneft and unworthy Purpofes. And laftly, that we defire them not, but in a cool and moderate way, fcarce one De- gree above Indifference, and with a con- fiant and entire Submiflion to the Will of God, whether we obtain them or not : And then perhaps there may be no Harm in the Defire of Riches. I fay, if all this be frafficable, and the Defire be thus in Fan: reftrained and regulated, I fhall make no fcruple of granting, that the Prohibi- tion in this Paragraph of our Saviour's Sermon, and others to the fame purpofe, do not reach it. But if on the contrary, it appear (as I believe it will,) imf rat- eable, through the common Corruption of our Nature, the Strength of our Pa fions, and the Difficulty of attending at once to fo many nice and burdenfome ( however neceiTary ) Limitations ; we muft look upon the Defire of Riches as a forbidden eAppetite, and cor reel: all Mo- tions toward it as finful ; confining our ielves to that difcreet Petition of eAgiir* Give me neither Poverty nor Riches, but Q 2 feed Of not lying up CHAP. XI. fee. d me with Food convenient for me. For I would have it obferved here, once for "all, that I am not fpeaking againft the Define of fo much of this World as is ne- ceflary for the due Support of our felves, and thofe that depend upon us, or fuch a Provifion for them as is fuitable to the Rank and Station wherein God has pla- ced us : But I fpeak of Riches or Super- fluity and ^Abundance, the Notion of which is to be meafured by Mens other Circum- flances. And in judging of this, every Man for himfelf, there muft be a ftrict and careful Impartiality ; that we do not firft by our Pride prefume upon an high- er Rank than really belongs to us, and create imaginary Neceffities thereupon, and then pretend to juftify our Covetouf- nejs, in Order to fupporf our Vanity : But let us form a true and modeft Judgment of our Station, and defire no more than that Station really calls for. I muft now goon to, (3.) Thethird Degree orlnftanceof lay- ing upTreafures upon Earth : And that is the actual Labour and Pjirjtnt in obtaining them, folicitoufly projecting in the feveral Arts and Methods for that Purpofe, con- triving all poffible Ways, and putting the Scheme in Execution, with a perfect Drudgery of Diligence, and laying hold of CHAP. XL Treafures ufon Earth. of all Opportunities to grow rich. This follows upon the Defire of Riches : For what a Man defires he endeavours to compafs, and the Defire frill encreafes with the Endeavour, and the Endeavour is again more vigorous in Proportion to the Defire, fo that the Thing is infinite, and there is no End of coveting and pro- curing Riches. I am fenfible, that the Matter treated of here, will need greater Caution than the former : For tho' the ^Defire of Riches may with fome Limita- tions be lawful, it is in no Cafe enjoyned as a T)uty, and therefore may be let alone without offending, whereas Induftry (the Subject of our prefent QueftionJ tho' it may in fome Cafes and Degrees be unlaw- ful, yet in fome alfo, and indeed, in ge- neral, it is a Duty, a pofitive Part of our Religion, and the contrary to it Sloth and Idlenefs, a notorious Sin. The "Proverbs of Solomon are very copious on this Head, and the New Teftament Infpiration is not behind-hand in this Matter. St. Taut has delivered a general Canon, that if any Man will not work, neither Jhould he eat, and prefTes his own Example, whowrought t Thef. with Labour and Travel Night and 'Day, 8, 10. to maintain himfelf. And^amongft his Exhortations to the Romans, this is one, that they fhould not be flothful in TSufinefs. Rom. i 0.$ Our 11 - a 2 o Of not laying up CHAP. XL Our Saviour, tho' he whipM the Buyers and Sellers out of the Temple, yet he did not out of their Shops ; but honoured la- borious and honeft Profeflions, by choofing Difciples of fuch Employments. The Labour therefore which we are here fpeak- ing againft, as finful, is to be diftinguifhed from honeft Induftry. (i.) In the Objetf of it, Riches and Abundance. If we look back to the pri- mitive Inftitution of Labour, we find it enjoined us in Part of 'Punishment for 's Difobedience. From whence 'tis very plain, the Defign of it could never be to fupplyus with Tower and Riches. But what was the proper and appointed Objeft of our Labour by that Sentence, the Words of it fufrtciently intimate, In Gen. 3. the Sweat of thy Face {halt thou eat thy 'Bread. We were not bid to labour, that we might engrofs as much of the World as we could get ; but to procure thereby the Neceffaries of Life for cur felves, and thofe that depend upon us ; including fuch a Provifion for the future, as may put our Children into a Way of living, by Trades or Profeflions, fuitable to the Rank we bear. If any more be aimM at, it muft be only the glorifying God, and doing Good to others by Works of Cha- rity, according to that Rule of St, Paul, CH A P X I. Treafures upon Earth. a 5 1 Let him that ftokfteal no more : but rather Eph. 4. let him labour, working with his Hands the z8 - Things "which is good, that he may have to give to him that needeth. Or as it is ex- prefTed upon another Occafion, that our A tendance may be a Suffly to the Want of o- z cor. 8. thers. But this is a Defign too general for 14. a narrow-fpirited and felfifh World to think of; and yet I dare be bold to affirm, that for fuch good Offices ought all the Endea- vours of Encreafe, and the Command of Riches, chiefly to be intended. Works of Charity, and the Promoting and Propaga- ting true Religion, a re the only warranta- ble Views of Labour that I know of. But where the Defign is merely the raifing of an Eft ate, or the fcrafing together fo much Money, let the Methods by which they purfue it, be never fo honeft, their Im- provement never fo juft, the End deno- minates the Aftion, and it becomes un- lawful. I fear this will be thought a ve- ry hard Saying, by thofe (even better Men than ordinary) that are in a Way of growing rich, and have hitherto plea- fed themfelves with the Fairnefs and In- tegrity of the Means they ufe to become fo, and never queftioned that in the Ufe of fuch fair Means, they might lawful- ly get as much as ever they could ; to thefe it will be an hard Saying, but who Q. 4 can Of not lying up CHAP. XI. can help it ? The Precept is very plain, Lay not up for your felves Treafures upon Earth; fo plain, that one would think it equally impoflible to be unobferved or evaded, by what political Gloffes foever the Covetoufnefs of Men may think to interpret away a Command, that lies fo direclly againft them. But farther, La- bour may become fmful not only by its Oljeft, but, (2.) By Excefs in the Meajures of it, by a too great Eagernefs and Intenfenefs in labouring even for a lawful End, the Neceffaries of Life, and much more for an unlawful Object, Riches and Abun- dance. I call it exceflive, when it either breaks the Health,or fo takes up our Time from the Service of God, as to draw us into a Neglect of the neceflary Duties of Religion, in public, in private, or with our Families. Whenever it thus loofens our Affections, or withdraws us from the daily Practice of Prayer, Meditati- on, and reading of the Word of God, 'tis no longer laudable Induftry, but fin- ful Labour. Martha was undoubtedly- well employ'd as to the End of her Dili- gence, when fhe was preparing an En- tertainment for our Saviour, yet fee how he rebukes her in Favour of her Sifter Mary, who was more intent in hearing his CHAP. XL Trcafures ufon Earth. his Divine Inftru&ions, and minding the fpiritual Concerns of her own Soul. Martha, Martha, thou art careful and^vke 10. troubled about many Things ; but one Thing 4I ^ is needful, and Mary hath chofen that good Tart which JhaU not be taken away from her. I proceed now (as thofebufy World- lings ufually do, of whom I am fpeaking) to, (4.) The fourth and laft Particular prohibited, the hoarding uf of Treafures when acquired. Not caring to expend, but keeping together all they have got- ten ; either from a Vanity of meer Tof- feffion, to pleafe their Eye, and entertain their Fancy ; or by Way of Referve a- gainft the Poflibilities of future Want ; or upon the Project of leaving much Wealth to their Children, to advance and render them more confiderable in the World. Now the firft of the Cafes will be allowed, by all that are not con- cerned in it themfelves, to be finful. Men generally fpeak ill of thofe covetous Wretches that lay up Money out of a bafe Affection to the Coin, that with fiich Delight count their Cafh and review their Securities, it goes again ft the Heart of them to part with any Thing, but in a Way of lifury and Increafe, and are fo far from doing any Good with it to their Neigh- Of not laying up CHAP. XL Neighbourhood, by Hofpitalhy or Chari- ty, that they almoft ftarve their own Families, in the midft of this Abundance. There is no Need, I fay, of convincing the Generality of Men, that this is finful and prohibited ; but thofe that are guilty of the Pra&ice, want to be convinc'd, and they may be fo, if they will but com- pare it with thofe pofitive Texts of Scrip- ture, wherein God, who is ftill the direct Proprietor of all their Wealth, prefcribes to them what they fhall do with it. The Paragraph we are upon exprefly forbids them to lay it up, or keep it as an ufelefs^ Treafure by them. St. Taut orders Timo-> i Tim. 6. thy to charge them that are rich in this *7f 1 8. yy w i^ th a t they J gwd^ that they le rich in good Works, ready to diftrilute, willing to communicate. And St. "Peter charges i Pet. 4.9. them to ufe Hoffitality one to another with- out grudging. And it is elfewhere decla- i Tim. 5. red, that if any Man -provide not for his own, ejfeciaUy for thofe of his own Houfe, he has denied the faith, and is worfe than an InfideL But here perhaps the third Clafsof Men (who pretend to be laying tip for their Children) taking Advantage of this laft cited Text, will think them- felves not only fairly acquitted, but even value themfelves upon laying up Trea- fures. as difcharging a 'Duty inftead of com Treafures ufon Earth. 235 committing a Sift. 3 Tis fit we fhould confider this Matter a little more carefully, for no Miftake is fo fetal as betwixt Sin and Duty. Let them then, in thefirft Place, examine well their own Confci- ences, whether their Defign and End in laying up, is really the 'Benefit of their Children, or whether it be not rather the indulging a Vanity of their own, their Love of Money ? 'Tis poflible they may deceive themfelves. If while they pre- tend to be doing this for their Children, they hoard upTreafureto leave them only when they die \ and will either not beftow any due Proportion of it in the mean Time, in giving them a liberal and ad- vantagious Education ; or not enable them by handfome Settlements upon Marriage, or Encouragements that may for ward 'em in a Way of Bufmefs, to live comfortably and creditably in the World at prefent ; I will venture to determine, that (let them pretend what they will) their C/5/7- dretfs'Benefit is not the Principle by which they are a&ed, but their own covetous Fancy. In the next Place, fuppofing they are in Earneft, and that the Wealth they are laying up, is all defign'd to make their Children rich and great, to raife $ Family, and advance them much above the Rank they were born to, this can ne- Of not laying up CHAP. XI. never be justified by that Text they cite for it ; 'tis not fuch a providing for one's own, as the Apoftle fpeaks of. He iscon- fidering the Cafe of Widows maintain'd by the public Charity, and directs as a Thing h ighl y eq uitable, that fuch of them as have Relations able to take Care of them, fhould not be cafl upon the Church for a Maintenance, but fupported at the private Charge of thofe Relations, And this is plainly in the prime Intention and Scope of the Context, what the Apoftle means by -providing for our own, the re- lieving of our poor Relations, that they may not be chargeable to the public. But if we will needs interpret it, of laying up Fortunes for our Children ( which has not the leaft Connection with his Argu- ment) it cannot reafonably be extended farther, than that befide what is neceflary to their frefent Maintenance and Edu- cation, we fhould endeavour to leave them fo much, as joyifd with their own Induftry, in a Way of 'Bufmefs fat able to our Rank, may f rob ally fecure themfiom Want. Thus far, I doubt not, the laying up fomething for Pofterity is a Provifion fit to be made (and if it be in our Power to accomplifh it) a 'Duty too. If it be objected, that this is Mill laying uf. I anfwer, that our Saviour fpeaks only againft laying up CHAP. XI. Treafures upon Earth. 337 Riches or Treasures, viz. more than the Condition and Degree God has placed us in requires : But what is really neceffary to the Suffort of that Condition, does not fall under that Prohibition ; fo that this may be laboured for and laid up without Scruple, a due Proportion of it being dif- pofed in Charity. Nor do I deny, that where the Providence of God does ex* traordinarily blefs a moderate Induftry^ or pours in a great Acceffion of Wealth without our feeking, we may innocently leave this to our Children (provided ftill that our Charities encreafe together with our Abilities) and by this, they may honeftly be raifed to a Station, higher than that to which they were born ; but this is not properly OUR laying uf, and therefore does not fall within a Prohibi- tion, which only concerns our Worldly- mindednefs and Love of Riches. Let us now confider the other Cafe mentioned under this Head, the laying up by way of Referve again/I the poffibi- lities of future Want. And here alfo I deny not, that a prudent Provifion for the future, as well as prefent Supply of our felves in Things that are neceftary to Life, or the Comforts of it, is lawful. So Solomon advifes, Go to the oAntr, tbo%Prov.6. Sluggard, confider her ways, and le wife : 6 8 - Which 3 28 Of not laying up CHAP. XI. Which frovideth her Meat in the Sum" mer, and gathereth her Food in the Har- vefl. But then we are to do it without any uneafie Solicitude, without trufting in Riches, or dijlrufting the "Divine <Pro- vidence, with a Freedom in ufing at f re- feat what we fojjefs, fo far as is necefTa- ry and fuitable to our Condition ; and with a liberal 'Diftribution to the Poor, that we defraud not them of what God has laid up for them in our Hands. But here perhaps it may be enquired, whe- ther all laying up for the future, be not a Diftruft of the Providence of God ? I anfwer, No: Becaufe his Trmifes, as they are declared to us in his Holy Word, are the Rule and Meafure of our Truft. Now God has no where promifed to fu- ftain, and provide for thofe that undo themfelves by Sloth, or Thoughtlefnefs, or Extravagance ; and therefore to de- pend upon him in fuch a way, is Pre- iumption, inftead of Truft in God. And on the contrary, to provide for our fu- ture Living, by the Meafuresof reafona- ble Frugality, and common Prudence, and with a ferene and eafy Mind, is fo far from a diftruft of God's Providence, that it is really trufting in him in the way that he requires ; that is, in the mo- derate ufe of Means, and not in depen- dance CHAP. XL Treasures upon Earth. 339 dance upon unpromifed Miracles. Tis unhappy, that we know not how to keep out of Extremes, that we know not how to be Frugal without being 'Penurious, nor careful without ^Anxiety, nor eafy without being Carekfs, nor liberal with- out Extravagance ; and yet thefe are Di- ftin&ions that muft be practically made, or elfe we confound the Differences of Vice and Vertue, Sin and Duty. And thus I have endeavoured largely to ex- plain, what our Saviour means here by faying up Treafures upon Earth, and to diftinguifh as juftly as I could, in what Particulars and Degrees the Sinfulnefs of it does confift. I have been the larger up- on it, becaufe this Prohibition feems ge- nerally to be mifunderftood, or not con- fidered in Practice, even by thofe who are efteemed very good Men, who ( as if there was no fuch Precept in the Chri- ftian Religion ) take it for granted, that they may procure as much of the Trea- fures of this World, as honeftly they can, and do accordingly lay up in Store for themfelves and their Pofterity, and com- mend thofe who do the fame, under" the Character of notable and thrifty; who join Houfe to Houfe, and lay Field to Field, tiU there le no flace, that they may le faced alone in the midft of the Earth. But Of not laying up CHAP. XI. But fuch as are really good Men, and defire to govern their Conferences, and their Praftice by the Dire&ion of God's Word, will I hope be convinced by -what has been faid, that this Precept lays a reftraint upon Men's overvaluing, dejire, furfuit of, and laying uf of Riches. I proceed now, Secondly > To fhew what is meant by laying up Treasure in Heaven, which is thefo/itive Part of the Precept in this Pa- ragraph of our Saviour's Sermon. The Meaning thereof in general is, that we fhould make it our chief Endeavour to fe- cure to our felves an Intereft in the Love of God, and the Inheritance of a bleffed Eternity ; and fo it is in Truth, an Exhor- tation to all and every Duty, that lies in a Chriftians way to Heaven, but it feems more efpecially to include, and to be un- derftood of thefe Three. (i.) Faith, or a firm Belief of the in- finite (tho' as yet invifible) Glories re- ferved in Heaven for thofe who love and obey God. And this is both the 'Duty, and the Comfort of a Chriftian ; 'tis this important Secret that bears up his Spirits, carries him through all the Storms of Life, with a ferene and chearful Temper. He is troubled on every Jide, yet not diftrejjed; he is ferflexed, lut not in dejfair. Lof- fes CHAP. XL Treafures upon Earth. fes and Misfortunes follow one upon the Neck of Another; Poverty preffes hard ,upon him, Difappointments blaft and baffle him, Contempt is daily treading on his Heels, Infults and Injuries meet- ing him at every Corner, long Sicknefs confumes his Body, or (harp and violent Pains torment it, Slanders and Malice wound his Reputation, and a great va- riety of Evils exercife his Patience. What is it therefore that fupports him under all thefe Tryals, but the Hopes that Hea- ven will make amends at laft : For this 2 C '- 4. Caufe, fays St. Taut, we faint not, buttho* 16 ' 11 ' 1 our outward Man perijh, yet the inward Man is renewed 'Day by T)ay. For our light oAffliflion which is but for a Moment, worketh for us a far more exceeding and eternal weight of Glory ; While we look not at the Things which are feen, but at the Things which are not feen, for the Things which are jeen are Temporal, but the Things which are not feen are Eternal. I need not prove fuch a Faith to be our Duty, the Apoftle having declared in a few Words, that whomever comet h to Godtteb. n; muft believe that he i j, and that he is the 6 - Re warder of them that diligently feek him. And that this Duty is included in this Pre- cept, of laying uf Treafures in Heaven^ is plain by vifible Connexion. I proceed Vol. 2. R there- Of not laying up CHAP. XI. therefore to the fecond Duty implied in it. (2.) Heavenly Mmdednefs ; or a Sove- reign and prevailing Efteem of fpiritual Things, the BlefTednefs of Heaven, and the Religion that prepares us for it, a- bove all worldly Bufmefs or Enjoyments whatfoever. Under this Head we fup- pofe the Chriftian in a finootb zndproffe- rous State ; the Riches of the World, and perhaps the Honour of it too, the Refpet and Friendfhip of all about him, the in- nocent Pleafures and Comforts of this Life ; and in a word, the Bounty of an indulgent Providence, attending and blef- fing him on every fide. And he that in thefe Circumftances can keep his Eye fix- ed upon a better World to come, that pur- fues the Intereftofhis Soul, with a more deep and real Concern than any fecular Intereft ; that does in Choice and Affe&i- on ferioufly prefer the Delight of glorified Spirits ( praifing and adoring God to all Eternity) before the moft agreeable of the earthly Pleafures and Diverfions, that offer themfelves to his Enjoyment here, and does accordingly entertain himfelf with a truer Relifh in the Contemplation of thofe bleffed Hopes, in pra&ifing to im- prove himfelf in a devout and holy Love of God, and tuning his Heart before- hand CHAP. XI. Treafures upon Earth. 145 hand to celeftial Praifes, and exercifing himfelf to Godlinefs in the feveral Duties of Religion, than in either the Grandure, or the Wealth of this World, or in any Thing elfe that pleafes or imploys him in it ; he that does thus, may properly be faid to lay uf Treafures in Heaven^ for his Heart is there already, and in fo doing performs the Duty enjoyn'd here by our Saviour, which St. Paul has well explained to this Purpofe, in his Epiftle to the CokJJians, Set your Affections OH Col. 5. Things above ; and not on Things on the Earth. (3.) The third and laft Duty which I fhall infift on, as particularly included in that of laying up Treafures in Hea- ven, is Charity to the "Poor. The cove- tous Worldling thinks himfelf very wife in faving all that he can fcrape together, in putting it out to Ufe, or hoarding it up in Bags, or purchafing Eftates with it, and thinks all is thrown away that is given to relieve the want of the Poor, to feed the Hungry, to cloath the Na- ked, or releafe the Prifoner* But Time perhaps will {hew, at leaft Eternity will, that this is a very great Miftake, and that he who is at the moft Expence in Cha- rity, lays up the largeft and the moft laft- ing Treafure. That very Money which R 3 he 244 Of not laying up CHAP. XI. he feems to fcatter about with fuch a carelefs Hand, is really put out at the higheft Intereft, and upon the beft Secu- rity ; For he that hath Tity ufon the Twr lendeth unto the Lord, and that which he hath given will he fay him again. God is pleafed to ftand anfwerable for what is ib difpofed of, and tho' we can merit nothing from him by our Charity, or any other good Action ( becaufe we are under previous Obligations to it as a Du- ty ) yet he has gracioufly encouraged us thereto, by afluring us that he will a- Prov. ir. bundantly repay us, either here, by the Luke 6. blefling of his Providence to encreafe the 38. Remainder ; or in a letter World, by the Rewards of Everlafting Haffinefs. Thou 13! 14! 4 " hen thou make ft a Feaft, fays our Savi- our, call the Poor, the Maimed, the Lame, the "Blind: And thou /halt le llejjed; for they cannot recomfenje thee: For thouffialt le recomfenfed at the Refurreffion of the i Tim. 6.Juft St. Taul alfo charging thofe that I8> l9 ' are rich in this World, that they do good, that they be rich in good Works, ready to diftribute, willing to communicate, puts them in Mind, that fo to do is but laying up for themfelves a good Foundation a- gainftthe Time tocome,that they may lay hold on Eternal Life. So that what we difperfe in Works of Charity, is fofar from being CHAP. XL Treasures upon Earth. 24.5 being loft to us, or thrown away, that it is laid up for us, as a Fund or Trea- fure in Heaven, where we fhall find it again, tho' not in Specie, yet in fuch returns of Happinefs and Glory, as fhall abundantly fatisfie, and for ever blefsus. < And that what I have faid upon this Subjeft is not only true, but is diredly and intentionally within the meaning of our Saviour's Precept, is plain enough by his way of exprefling it in St. Luke, where the Subftance of this fame Dif- courfe is recorded, Sell that ye have, give eAlms : Provide your felves which wax not old, a Treafure In t Heavens, which faileth not, where no Thief approacheth, neither Moth corrupt- eth. And thus I have gone through my firft general Head, and fhewn the full Extent of this Precept in both Parts of it, that we fhould not lay up Treasures on Earth, and that we fhould lay them up in Heaven. I come now to my II. Second general Head, to fhew the force of every diftinft Argument our Sa- viour here makes ufe of againft laying up Treasures upon Earth. And thefe may be reduced to Two Heads, fuch as refpecl: the greedy Affe&ions of Riches, and fuch R 3 a$ Ofnotlayivgup CHAP. XL as relate to an uneafy and difquieting Provifion for the future. i. Such as relate chiefly to the Affe- ction for, or Love of Riches : And thefe are, (i.) The Uncertainty of Riches. Lay not up for your felves Treafures upon Earth, where Moth and Ruft doth corrupt^ and where Thieves Ireak through and fteal. To the fame Purpofe Solomon both ex- Prov. 23. horts and argues, Labour not to le rich, 4.- ceafeffotn thine own Wifdom : Wilt thoufet thine Eyes upon that which is not? For Riches certainly make themfelves wings, they fly away, as an Eagle towards Hea- ven. And certainly, were we but dif- pofed to be wife at the coft of other Peo- ples Experience, rather than our own, we fhould fave our felves much <jrief and Vexation, by fetting only fuch a value upon the PofTe (lions of this World, as we would upon Things we expecl: to lofe, or to have taken from us. Do we not fee, by how many Accidents thofe who had Riches, are on a fudden redu- ced to Poverty? By Fire, by Shipwrack, by Robbery, by the Villany or Misfor- tunes of a Bankrupt, what a mighty Alteration in our Circumftances may be made in Four and Twenty Hours? Chri- ftianity therefore, which is the trueft Tru- CHAP XI. Treafures upon Earth. 047 dence, as well as the beft Religion, teach- es us to fit lopfe to all the perilling Enjoy- ments of this World. A Temper which St. Paul has eloquently defcribed in his firft Epiftle to the Corinthians. It remains, i Cor. 7. fays he, that they who rejoice, le as tbo' they rejoiced not \ and they that luy, as tho* they fojjejjea 1 not ; and they that nfe this World, as not alufing It : for the Fa- filon of this World faffeth away. And our Saviour warns us, that Treafures upon Earth are flipery and uncertain, vain, and eafily loft ; and becaufe they are fo, not worth a wife Man's laying up. But there are other Treafures that cannot fail us, and are not fubjecl: to any fuch Con- tingences : Treafures laid up In Heaven, are out of the reach of Violenceor Chance; fecuring an Intereft there, we have cho- fen that letter Tart, which flail not le taken from us. The Glories of another World are an Inheritance perfectly fecure, a Kingdom which cannot 'be Jhaken ; there and there only let our Hearts and Hopes repofe themfelves. (2.) The fecond Argument is drawn from the /'// Efeff, which the laying up Earthly Treafures is like to have upon the Religion of our Minds ; in alienating our Affeftions and Attention from the Service of God, and debauching the whole Heart, R 4 Our 348 Of not la\ing up CHAP. XI. our Time, our Care, and Induftry, to the Service of Riches. Where a Man's Treasure is, there will his Heart le alfo. No Man can ferve two Mafters ; for either be will hate the one and love the other, or elje he will hold to the one, and deffife the other : Te cannot ferve God and Mammon. The Heart is the Seat of Affeftion, from thence flow Defire and Hope, and Fear and Joy, and all of that nature, and thefe all have their Propenfity to Happinefs ; and therefore he who places his Happi- nefs in the Abundance of the things of this World, the Motions of his Heart tend chiefly to thofe things ; as on the contrary, he who places his Happinefs in the Rewards of another World, the Operations of his Soul are influenced by the Expectations of fuch future Blef- fings, and the Heart defires fpiritual things, and rejoices in the Hope of that glorious State which is to be revealed hereafter. Now the Belief and Hope of future things, in that State of Glory which Chrift has revealed and promifed, muft of neceflity much abate the inordinate Love and covetous Defire of treafuring up temporal things. And on the contra- ry, the laying up Treafures upon Earth will take off the Heart and Affection from Religion, and the Expectation of an CHAP. XI. Treafures upon Earth. an Inheritance in the World to come. This was vifible at the firft preaching of the Gofpel, when very few rich Men. came into it. What a fad Shipwrack did the young Difciple make, who be- caufe he had great Poffeflions, and. could not bear the Thoughts of parting with them, rejected the Salvation offered him, and laid afide his Pretenfions to the Hea- venly Kingdom. The Parable concern- ing the Excufes of thofe invited to the Feaft, that one had married a Wife, a- nother taken a Farm, and a third was to prove his new bought Oxen, was intend- ed to expofe the evil Confequences of worldly things, and the Prejudices they raife againft the Invitations of the Gofpel. And of the fame nature alfo is the Pa- rable of the Seed, which being fcattered into the Stony Ground, which is a Mind overgrown with Cares, and thepefireo.f Riches, is rendered altogether unfruitful, and of no encreafe. Nor does it only wean the Affections of a Man from the inward Power and Principle of Religion, but from the public Worfhip of God. It may be an odious Conceflion, and yet a true one, that too many of thofe that do frequent the Church, come thither not from any pious and devout Propenfity to the Duties of the Place, or any fixed and ferious 2 jo Of not laying up CHAP. XL 'ferious Regard to the In te reft of their Souls, but for fafhion fake, or other fe- cret Ends of Hypocrify : and yet thefe People, (how great foever their Sin may be in the Sight of God, which they muft certainly anfwer for to him) do however pay an outward Complement of RefpecT:, by frequently appearing there. But the Atheifm of a worldly minded Man, whofe Time and Thoughts are fo enflaved to the Purfuit of Riches, that he can very fel- dom find in his heart to fpare one Hour or two in a Day to wait upon the Service of God in public, is the worfe Offence of the two, becaufe he paries an open Slight upon Religion, and his Neglect is fcanda- lous. We fhew our Love to God in our public Acknowledgments of him, in praying to him and praifing him in Chri- ftian AiTemblies ; and I fhall not fcruple to affirm, that all Chriftians are bound, -where they have Opportunity, and no un- avoidable Impediment, to worfhip God in the Offices of the Church, in the Ufe of which, the greater the Company, the more available the Devotion. But I muft charge it upon the Love of Riches, and the felicitous Endeavours of Men for the Treafures of this World (amongft other ^Caufes) that there is fb vifible and fo fcandalous a Neglect of the Service of God CH AP.XI. Treafures upon Earth. 251 God in public ; fo that while the World has many Servants, God has but a few : and thus it will be while earthly Trea- fures engrofs our Love, our Care, and Diligence. 2. I proceed now to thofe Arguments, which our Saviour ufes againft an uneafy and disquieting Trovifion for the future. And by thefe he does not argue againft a moderate and prudent Care to provide what is necefTary for our felves, and fuch as depend upon us, but only labours to take us off from an undue Terflexity, Sol- licitude, andTDiftruft of God's Providence, in our Care about fuch things. He argues therefore, (i.) From the merciful Care which God takes of all his Creatures, even thofe of the loweft Rank, the moft inconilde- rable little Bird is provided for every day at the Expence of its Almighty Creator, and by the Superintendency of his Provi- dence. Even the Grafs and the Lillies of the Field, incapable of any Sollicitude for themfelves, and unregarded by Human Care, fpring up in their Seafon, and look frefh and beautiful, and are more finely clothed by the Great God of Nature, than Solomon was in all his Glory : and does God concern himfelf for Creatures that are fo much below us, which can only glorify him 2 < 2 Of not laying up CHAP. XI. .him accidentally, not intentionally, by our Reflection upon them, not their own, and whofe very Beings are defign'd to pe- rifh within a little time ? and dare we not truft him with the Care of us and ours, whom he has made in a more ex- cellent Species, qualified with more direct Capacities to ferve and praife him, for- med for Eternity, Objects of his Grace in this World, and defigned to be Heirs of Glory ? Will he fuffer us to ftarve, who will not let the meaner Parts of his Crea- tion want what is necefTary to their Sup- port, or fuitable to their Rank in the Creation. (2.) A fecond Argument is, We are mt jure that all our Care will do the "Buji- nefs ; it is not certain of Succefs. A Man can no more add to his Eftate, than to his Stature, tho' he be never fp circum- fpecl: and induftrious, except it pleafes God to blefs his Induftry, and forward his Increafe. Why then fhould Men vex and torment themfelves with the Projects and Defigns of obtaining that which it may be God will never fuffer them to pof- fefs and enjoy ? And why fhould they not rather, with the moderate Ufe of Means, apply themfelves to God by Pray- er, and lay the ftrefs of all their Hopes Expectations upon his Bounty and Blef- CHAP. XI. Treasures upon Earth. 153 Blefling, not upon their own Solicitude. ($.) His third Argument is, that after all thefe things the Gentiles feek, the Gen- tiles, who knew not God nor his Provi- dence ; but had been trained up in No- tions of a blind Chance and Fortune, which favpur'd fome and frownM upon others, without any regard to Equity, and which yet their Poets taught them might be over-ruled by Prudence. Nullumnumen habes,fifitfrudentia ; fedte Nosfacimu6ifortuna y deam, cakfr hcamus. So that a wife projecting Man might ftill (according to their Sentiments) have the Command of his Fortune. Such as thefe were carking and follicitous to provide for themfelves, fince Plodding and good Management were fuppofed to have fuch a commanding Stroke in the Event of things, and fince their Religion was fo far from teaching them Dependance on the wife and merciful Care of the Deity for their Relief, that Fortune (their fup- pofititious Providence) was reprefented either as a thoughtlefs Chance, or an un- juft and partial Being, and an Enemy to far the greater Part of Mankind. But Jews, to whom our Saviour fpoke and for whofe Direction and Sup- port 254 f not ^ a y' m & U P CHAP. XL port thefe Precepts and Arguments were intended, being enlightened by Revela- tion, fhouldknow better things. They, as they are convinced by their Religion, Reafon, and Obfervation of the Superin- tendancy and Wifdom, the Power and Goodnefs of God in the Government of human Affairs, and of every Circum- ftance of our Lives, are inexcufable, if they do not truft in him, and depend up- on him, or if they fret themfelves into the fame Perplexity that Heathens do on fuch an Occafion. (4.) It may very well take the place of another Argument, that our Saviour here gives a formal and positive Tromife, that if we feek firft the Kingdom of God, and his Righteoufnefs, all the NecefTaries of this Life fhall afTuredly be provided for us. The Generality of the World are miftaken in nothing more (and no Mif- take can be more fatal) than in what they call fe curing the main Chance. They take it to be the getting Riches, or at lead a competent Livelihood. Religion and the Interefts of Eternity are confi- dered fifat all; but as a fecond Rate Im- portance. But here our BleiTed Saviour puts things in their proper Order, and fhews that the Holinefs of a Chriftian, and the Ha ppinefs of Heaven, are indeed the CHAP. XL Treafures up on Earth. 155 the main Chance to be fecured, and even the NecefTaries of this Life are of far in- ferior Confideration : If we do fmcerely make the other our chief Care and Re- queft, and the glorifying God our prin- cipal Bufmefs and Endeavour, thefe fhall be thrown in too ex abundant^ by the Mercy of a gracious God. And can we defire a better Security againft Want than this ? The Son of God engages here his Word and Honour, that the Pious Chri- ftian, who makes Religion his firft and greateft Care, fhall not need to be follici- tous about temporal NecefTaries, they fhall certainly be fupplied to him ; he fhall never want. Upon fuch Aflu ranee we may fafely reft, for Heaven and Earth fhall fooner pafs away, than one Jot or Tittk of his Promife fail. Laying afide therefore all Anxiety about thefe Matters, let us in all our Straits ftill fay with 'Da- vid, Why art thou caft down, my Soul, and why art thou fo disquieted within me? Hofe thou in God ; for I Jhall yet fraife him, who is the Health of my Countenance^ and my God. (5.) The concluding Argument is, that fufficient to the Day is the Evil thereof. Tho' we fhould fix our felves to all the ftudied Calmnefs we are able, yet for our Sins the Providence of God has orderM 256 Of not laying up CHAP. XL order'd fucli a Viciflitude in all things here, that fomething or other poffibly may happen to try our Patience every day we live, or if it fhould not, the re- turning Wants and Neceflities of Men will daily engage them in Cares and Bu- finefs troublefome enough ; fo that it is a foolifh thing for us to overcharge our pre- lent Hours (fufficiently burdened alrea- dy) with the Fears and Fancies of the Time to come ; of Wants which we may never fuffer, of Sorrows and Difappoint- ments which we may never meet with, and Provifion for Age we may never live to, or for Children that may ne- ver live to enjoy it. We are expofed to unavoidable Trouble enough every day ; let us endeavour to bear that, when it fhall happen, as becomes us ; but let us not be fo abfurdly greedy of Vexation, as to anticipate Troubles, which are yet at a diftance, and are at moft but Poffibi- lities. Thefeare the Arguments our Saviour has thought fit to ufe, the Reafons he has given, why we fhould not lay up Trea- fures upon Earth. Thus far he has con* defcended to ferjwade us. But if we will not be convinced by him, we muft never- thelefs be judged by him : and whatever our Worldly Notions are of Policy and Pru- CHAP. XI. Treafure s ufon Ear tb. 257 Prudence^ that Man will then appear the wifeft, and fhall prove the happiefr, whd has in this Life bent his Thoughts irioft fe* rioufly to another ; defpifing Riches, and committing himfelf, and all that belongs to him, to the good ..Providence of God by Faith, difperfing chearfully to the Poor,' and labouring only to lay up Treafures ini - HcaVen, which can never perifh, VoL 5; CHAK OfCenfurc CHAP. XII. CHAP. XII. O/ CENSURE W <?/ REPROOF. MATT. VII. 1,5,3,4,5,6. Judge not) that ye le not judged. For with what Judgment ye judge -, ye {hall le judged : And with what Meafure ye mete, it Jhall be meafured to you again. oAndwhy leholdeftthou the Mote that is in thy 'Brother's Eye, lut confidereft not the 'Beam that is in thine own Eye ? Or how wilt thou fay to thy 'Brother, Let me full out the Mote out of thine Eye, and leholda 'Beam if in thine own Eye ? Thou Hyfocrite, firfl cap out the "Beam out cf thine own Eye, and then jhalt thou fee clearly to caft out the Mote out of thy "Brother's Eye. Give mt that which is holy unto 'Dogs, neither caft ye your T } earls before Swine, left they tramfle them under their Feet, and turn again and rent you. Our ' ; tFR Saviour's Defign iii this Paragraph, is the fame with moft of the foregoing, to correct the Jewifh Mifin t terpretations of the Moral Law. They found there a Command to ttb&ke their 'Brethren, and^** ijfc not tofitffer Sin ufon them. From hence 17 ' that proud, ill-natur'd Pebple took the Liberty of cenfuring one another with the utmoft Rigour ; hoping by their af- fected Striftnefs in condetnnjpg what was ill in Others, the better to conceal their own Vices. Thus we meet with a Pharifee cenfuring his Neighbour, even in his Prayers to God, Godj I thank thee, Luke {& that 1 am not as other Men are. Extort tQ- il - Tiers, unjuft, oAdulterers^ or even as this 'Publican. This and fome other Miftakes; in the Duty of Reproof, our Saviour here endeavours to rectify, as tho' he fhould fay^ 44 Be not rafh and fevere in your Cen= " fures. Do not readily give Ear to every " malicious Story, nor be apt your Telvesj " to furmife the worft of other People| " Actions, left ye provoke both. Gdd " and Man, to ufe you in Proportion as " ye have done your Neighbour : For, " ye muft expect from the Juftice Of toa 82 " ti) 260 OfCcnfure CHAP. XII. " to be judged with the like Candour 44 or Rigour ye have fhewn to others ; " and fuch is the common Method of " proceeding amongft Men, that whofo- " ever gives no Quarter, muft expect " none. But efpecially itisunreafonable " for thofe, who are guilty of grofs and " fcandalous Sins, (which often is the " Cafe) demurely to correct, reprove, '' and exclaim againft others for Faults 44 of little Concern, and hardly worth " the Notice : He who would reform a- " nother, muft begin with himfelf, that a it may appear he reproves not out of a <( cenforious Humour, but from a real " Averfion to every Thing that is evil, " and a real Charity to the Offender, " and that he may fet about it with *' Difcretion, and perform it with a de- li cent Authority. Nor is Reproof al- *< ways proper, we muft diftinguifh be- " tween fuch Perfons as are, and fuch "as are not likely to le amended ly it* u Some Men are fo incorrigible, that it " would be caft away upon them, like " holy Things thrown to Dogs, and " Pearls to Swine. Nay, perhaps they " may rather be made worfe than better " by it, not only defpifing but abufing " both your Advice and your Charity. '* And in this Cafe you will only expofe ^ your CHAP. XII. and of Reproof. '* your felf, inftead of reforming them. In explaining of this Paragraph a little farther, let us confider more diftin&ly, I. What Sort of Judging is here for- bidden us ? II. The Neceflity of amending our own Lives, in Order to the reforming of others. III. The Meaning of this Advice, of not attempting Reproof where it is not likely to have a good Effect. I. What Sort of Judging is here forbid- den w ? Were not Reproof a Duty in- cumbent upon every private Chriftian', as Occafion requires, I fhould not take thefe Words to be a Prohibition of rajb and fevere cenfuring only, but of med- ling at all with other Mens Matters; and indeed when we do cenfure Men, tho' never fo juftly, without defigning them or Religion any Service by it, but only the gratifying our own malicious Temper, we certainly offend againft this Precept. But befide the Neceflity of a good Intention, as the Ground or only reafonable Pretence of all cenfuring of others, we muft take Care that our Cenfures be not rafh and fevere, for fuch they are, if we either, S i (i.) OfCenfure CHAP. XII. (i.) Give Credit to every Thing that (an lefaid ill of a Man, There is not that Story which can be invented to the pif- reputation of another, thp' never fo groundlefs and improbable, (nay, I may lay almoft impoffible) but' fome will greedily receive and fwallow it. 'Tis an ill-natur'd Eafmefs of Belief thefe People are guilty of: The Cafe is other- wife, when any Thing is told (whether falfe or true) to the Advantage of a Man : For then how difficult is the Credit, how lazily does it circulate ? But thefe fame jerfons, who are cautious enough of be- ing irnpofed upon by a Lye in other Mat- ters, as thinking it a Reflection upon their Judgments, hardly ever queftion tneTruth i )f a 'Defamation ; and look upon it, as a : iifficient Excufe, not only for believing, >ut reporting the moft egregious Fal- : hopdsof this Kind, that indeed they heard Jo. They may deceive themfelves and o- thers, with a pretended Deteftation of the Offence, and Concern for the Offender, but it really proceeds from a Pride of raifing their own Reputation by the Ruin of a- npther's. And this Vanity is an Encou- ragement to envious and malicious People, to;';m7tfLyesof their Neighbours,becaufe they know that moft Men are very ready $0 believe and hearken to fuch Stories. This CHAP. XII, and of Refroof. This is certainly one Inftance of rafh Judging. Another is, (2.) When we judge Men to le wicked, lecaufe they are unfortunate, becaufe it has pleas'd God to afflict them with fome Calamity. This was the Error of Job's Friends, from which that upright Man endeavours to free them, by fhewing them to be to blame in condemning a Man's Innocency by his Afflictions. And if it was a great Crime in them at that Time, it is much worfe now a-days in Chriftians, yet is there no Pra&ice more common. Some are fo given to this Kind of Cenfure, that they cannot hear of any, the leaft Lofs, befallen a Neigh- bour, but they prefently fufp^fHhe Per- fon guilty of fome Crime, for which they tell you, this is a Judgment of God upon him. But St. Taut tells us, that wbomHeb. n. the Lord loveth he chaftneth, and fcourgeth 6 every Son whom he receiveth. The Reve- lation of a future Judgment, and of Re- wards and Punifhments in another Life, makes this barbarous Cuftom, of adding to Peoples Afflictions, very unreafonable, and an Inftance of rafli Judging. Ano- ther is, (3.) When we make the worflof every Thing, which is really finful in Mens Aftions, or believe an Offender to be S 4 worfe Of Cenfur? CHAP .XII. worfe than he really is, when we con- demn him as for an Habit only for a fin- gk AB of Sin ; For certainly tho' one -pro- fane Oath difcharged in Paflion, or how- ever elfe, and the being once drunk, is Sin, and calls for a deep Repentance before God, yet is not a Man for one, or per- haps two or three Acts of thefe, com- mitted' in his whole Life, to be efteemed a common Swearer or 'Drunkard. If thefe Offences be againft the general Courfe and JBent of his Life, 'tis very uncharitable to rank him hereupon amongft fcanda- jous and habitual Sinners. In like Man- ner, when we magnifie a Fault above its true Nature and Degree, when we affect up blacken any wicked Aft, with more Aggravations than can be fairly gathered from the Circumftances of it: Or when, t>ecaufe a Man lives in the Practice of ome Vices, we prefume him guilty of every ill Thing our uncharitable Sufpicion in ay fuggeft againft him : Or when, be- caufe a Mjn has leen notorioufly bad, we Conclude him always fo, and are unwil- ling to fuppofe he either has repented, or tyiUor may repent. And as reducible to this Head, when we pretend to judge of ^he Eternal State and Condition of Per- fons deceafed, without any good 'AfTu- fance, which 'tis very hard, and in moft Cafes CHAP. XII. and oj Reproof. 16 5 Cafes impoflible for us to have, that they did not truly repent before Death, and are not received to Mercy, in all thefe Inftances -ye are guilty of rafh Judging. And fo we are, (4.) When we cenfure and condemn as Evil, an A&ion that is really in its own Nature indifferent, and may be ei- ther Good or Bad, as Circumftances (probably unknown, or at leaft not con- fidered by us) may determine it. It may perhaps be fomewhat that borders too near upon Evil, or is eafily abufed to E- vilj but is not Evil in the Nature of the Thing, and therefore capable of two In- terpretations. To inftance only in keep- ing Company, Gaming, T^rejjing, 'Dan- cing, (and there are many others of this kind ) which may be innocent Diverfi- ons, or they may be Crimes, according as they are ufed to good, or abufed to ill Purpofes, the Regularity, or the MIC- behaviour in them, or according to the Time we fpend upon them. To judge favourably of tbe'fe, when Circumftan- ces and EfFe&s do make them criminal, is indeed to encourage Vanity and Vice: But on the other Hand, to cenfure them as Evil, tho' fuch Effefts and Circum- ftances do not appear to render them fb, is rafli and fevere Judging, Morofeneis and a66 OfCcnfure CHAP. XII. and ill Nature, not Religion. Or, (5.) When we fufpeft a good Aft ion of Hjfocrifr. By good Aliens, I here mean not only fuchasare materially Good, as the PraHce of Family Prayer, fre- quenting the Church, receiving the Sa- crament, giving liberally to the Poor, and, in a Word, all Works of Piety, Cha- rity, Juftice, and Temperance; butthefe Works attended alfo with fuch Circum- ftances, that to a candid and unprejudi- ced Judgment, they appear formally and really good, and this, or the other Man whom we would cenfure, feems to do them from an inward Principle of Confci- ence and Sincerity ; nothing appearing to the contrary, either in his Perfor- mance of thefe, or in his general Cha- racter and Courfe of Life. For tho' 'tis poflible, a Man may do any of thefe Things hypocritically, yet if he be not evidently guilty of fome indulged, habi- tual Vice, that is inconfiftent with fin- cere Religion, or of fomething peculiar- ly inconfiftent with the goodnefs of that Action we pretend to judge of, we ought in Chanty to prefume the beft of him, and that what he does, is not from any fecret, corrupt, and wicked Principle, but from an honeft Mind, and confe- quently his Action is good; and if we judge CHAP. XII. and of Refroof. 167 judge otherwife of him and it, we judge rajhfy. Nothing is more hard to pry into, or pronounce upon, than the Sin- cerity of Men's Hearts, in the Difcharge of their Duty; for we can only hear their Words, and fee their e,dflions, with- out a poffibility of looking farther into their Thoughts, to difcover the Spring or Principle that moves them. The Heart may le deceitful indeed, and defpe- rately wicked; lut who can know it? God has told us by the Prophet Jeremy, J er - I ^ 1, the Lord, fearcf* the Heart, I try the* Reins, even to give to every Man, accord- ing to his Ways. And Solomon acknow- ledges, that God alone can do this, For 1 Kings 8, thou, even thou only knoweft the Hearts of^' aU the Children of Men. What Infolence is it then for us to pretend to that, which God alone can do, as well as Imferti- nence to judge of what we cannot know, and Uncharitablenefs to judge hardly, of what we have no apparent Reafon to cenfure I Yet nothing is more common, than this cenforious and unchriftian Pra- ftice, of condemning good A&ions for Hypocrify, efpecially, where there is a fecret Spleen to the Perfon that does them. Thefe five Inftances I think include all, that is meant here by rafli and fe^ vere Of Cenfwe CHAP. XII. vere judging. Let us proceed now to the fe^cond general Head, to confider, II. The NeceJJity of amending our own. Lives, in order to the reforming of others. This our Saviour directs as a Remedy againft Cenforioufnefs, and were it but effectually put in Prattice, it would be a certain Cure : For we may obferve, that, generally fpeaking, the worfl Men are the moft uncharitable this way. Noto- rious bad Men do it in hopes, that by reprefenting the Vertues of good Men, to be only Grimace and Hypocrify at the bottom, their own Wickednefs may come off with the better Credit, as it may feem impoflible to be really Good, and tliemfelves the more generous Sinners of the Two, becaufe they don't fo much as fretend to Vertue. Proud Men, who defire to be thought better than the reft of the World, do it as an eajier way to gain a Reputation, than by a folid and extraordinary Goodnefs; while all the Pretence is, the Reformation of thofe whom they cenfure ; but whoever truly defigns tbafi, muft begin at home, and refolve to fet an Example of true Good- nefs in his own Chara&er. To be fure, he muft not be guilty of as great, or greater ins> than thofe which he re- proves CHAP. XII. and of R'efroof. 269 proves, for it is, (i.) Ridiculous in it felfr for fuch a Man to reprove. Every Body he attacks has a Retortion ready for him, and his own Conference will fharpen the Sting of it, and the World- will laugh at him. For him that has a Beam in his own Eye, to find fault with a Mote in his Brother's, is fuch a vifible Affeda- tion, .fuch an Overt-ad of Hypocrify, that it looks awkward and monftrous. (2.) The Reproofs or Cenfures of fuch a Man, inftead of reforming, will really harden the Sinner. There is a Spirit of Contradi&ion in human Nature, which ftrongly inclines and tempts Men to grow worfe, rather than to amend, when upon the Comparifon they find themfelves ftill better Men (notwith- ftanding all their Faults) than him who undertakes to cor reft them* They plainly fee, that he does it not from any Senfe of Vertue, or real Opinion of the Enormity of Sin, but to give himfelf an Air of De- murenefs, and to fix a brand of Reproach upon them. So that fuch Reproofs en- tirely lofe their EffecT:. And in Truth, on the other Hand, a Man that is given t:o Reproof, had need not only to be free from grofs and fcandalous Offences him- felf, but to be eminent and exemplary in Religion, nor only exemplary in a great 2 jo Of Cetofure CHAP. XII. great Degree of that particular Veritie^ the contrary to which he fets hirnfelf to correct in others, but to be well verfed in all manner of Goodnefs, and governed by a throughly Chriftian Spirit. Be- caufe whoever undertakes this Duty of reproving^and reforming, can expect no Succefs, if he do not manage it with Judgment, Meeknefs and Charity, and all thefe he muft be fupplied with by Religion, (i.) It is to be managed with good Judgment. Every Sin deferves not the fame meafures of Reproof : Nor is a Perfon ever reclaim'd from any Sin by a Reprdof improper for it, becaufe it appears in this Cafe, that the Repro- ver is miftaken, and therefore a very improper Guide. But now a Know- ledge of what Difference muft be made in all our Reproofs and Adrfionitions* according to the Difference of the Sins reproved, is attainable no other way than by a perfect Knowledge of our Reli- gion, tnat we may know what is com- manded or forbidden ; and in a conftant lattice of all the Duties and Venues it requires, that we may know to what Degrees they are practicable in this State of Infirmity $ what may be effect- ed by the Affiftance of God's Moty Spi- rit; arid tfhat grain$ of Allowance rhuft Be CHA?>XII. and of Reproof. 27 1 be made for the weaknefs of human Na- ture ; all which will beft be learnt by Experience in the Courfe of our own Chriftian Warfare, and the Obfervati- ons we make upon our felves. (2.) Re- proof is to be given with Meeknefs ; for apaffionate, morofe, or reproachful way of giving it, will fooner exafperate than reform. And how (hall we attain to fuch a Spirit of Meeknefs as is neceflary in this Cafe, but by the effe&ual Influ- ence of Religion upon our Minds, and a long pra&ifed Habit thereof, under the Conduct of God's Holy Spirit, and our own Endeavours. (3.) It is to be done with Chriftian Love and Chanty : For tho' the Rebukes of an Enemy out of ill- will to reproach and defame, may not- withftandinghelpand reform a wife Man, yet the generality of Mankind are not to be reclaim'd, but by Admonitions that fenfibly proceed from Love ; they muft be convinced, that what we fay is really out of Kindnefs to them, before it wiU have any good Effect or Influence upon them, to amend their Lives. Now Cha- rity is an high Attainment; St. "Paul tells Rom. i us, that Love is the fulfilling of the Law ; l - fo that if none but a charitable Man can effe&ually perform this Duty, the neceflity of making great Advances to- wards OfCenfure wards religious Perfection ih-btir 5wn Lives, in order to the qualifying us for the reforming of others, is very evident. But I {hall now haften to the third and laft Particular to be confidered. III. The meaning of this Advice, of not attempting Re f roof , where it, is not likely to have a good Effeff. Our Saviour here forbids to put the Gofpel under Contempt, or our owri Perfons into dan- ger, by reproving unreafonable and bru- tifh Men, fuch as will either defpife and ridicule the Reproof we give, oY hate us for it, and perhaps affault and put us in danger of our Lives thereupon : Only here we iriuft take care, that we do not impofe upon our felves With deceitful Excufes, and in Truth this Care ought to be fo much the greater, becaufe we are apt to be* very negligent and back- ward to this Duty of Reproof, looking upon it as an irkfome and unpleafing Thing to tell Men of their Faults, un- pleafirig both to our felves and them. Yet is it not better for both to undergo a little Trouble in this kind, than perifh eternally together, one for continuing in his Sin, and the other for not reproving him ? We are likewife apt to excufe our felves,- by confounding Cenfure and Re- proof;' CHAP. XII. and of Reproof. 373 proof; we would not be thought to be proud, uncharitable and cenforious Per- fons. But is there not a wide Diffe- rence between Pharifaical Cenfure, and the Reproofs of Chriftian Charity. With fuch Excufes however Men often deceive themfelves, and negled their Duty, throwing the blame upon the Obftinacy of the Sinner, while all the Fault is in their own Remiffnefs. But if there be really no ground for Hope, if the Perfon appear to be incorrigible, if he hath fre- quently rejefted our Admonitions before, or the Reproofs of wifer Men, if he be a Defpifer of all Religion; if he be one, who is fo far from being likely to be re- claim'd by our Reproof, as that he fhall laugh at it, or clamour upon us, or affront us for it, we are fo far from being requi- red to fpend our Admonitions upon him, that we are here forbidden fo to do. Vol. a. T CHAP. 274. Of Importunity CHAP. XIII. Of Importunity in frayer^ and of Doing as we would be done ly. MATT. VII. 8101112. , and it flail le given you : Seek, and ye Jhall find : Kjiock, and it Jhall le ofen- ed ttnt G you. Tor every one that asketh, receiveth : eAnd he that [eeketh, fndeth : <^dnd to him that knocketh, it Jhall le opened. Or what Man is there of you, whom If his Son ask TSread, will he give him a Stone? Or if he ask a Fifty will be give him a Ser- pent? If ye then leing evil, know how to give good Gifts unto your Children, how much more Jhall your Father which is in Hea- ven, give good Things to them that ask him ? Therefore all Things whatfoever ye would that Men Jhould do to you, do ye even fo CHAP. XIII. inTrayer^ &c 375 fo to them : For this i9 the Law and the N a former Paragraph, our Saviour gave us fome Di- rections how to pray, cau- tioned us againft Often ta- tion and vain Repetitions in our Prayers, and pre- fcribed us a moft excellent Form, in which we may addrefs our felves to God. Here His Defign is to prefs us to a fervent and continual Exercife of Prayer, not only as a Duty, but as a neceffary and fuccefsful Means of obtaining at the Hands of God, all Bleflings which we ftand in Need of, temporal and eternal. And from God's dealing thus with us, like a tender Father, readily anfwering our Requefb of all Things needful for us, our Saviour takes Occafion to recommend the like affedio- nate Readinefs amongft our felves, to all good Offices one towards another, doing freely for others -what we our felves would think it reafonable they fhould in like Cafes do for w. As if he had faid, " Whatfoever ye have Need of, apply c< your felves to God for it by importu- " hate Prayer, and he will furely anfwer " your Petitions, either in Kjnd^ the ve- " ry Thing yedefire, or at leaft/ffg^- T 2 Kty, 7 6 Of Importunity CH AP.XIH. " lity, fomething which he knows to be u really fitter for you, and that will be " more to your Advantage. 'Tis fit that <c ye fhould own his Power and Provi- " dence, by fuch an Application ; and thofe " who do, fhall tafte of his abundant c Goodnefs. But if ye will not, ye '* may thank your felves for his with- ' holding the Blefling from you. Or if ' ye ask and have not, 'tis becaufe ye 4 ask amifs. A faint and feldom Re- '' queft is only begging a Denial ; the ' Majefty of Heaven expecls to be wait '* ed on with frequent, earneft, and hum- ' ble Petitions ; an unwearied and re- 1 peated Diligence ; and if ye thus fol- licit him, he will not deny you, for ; ' he has the Affe&ion and Tendernefs " of a Father towards you. And what 16 earthly Parent is there, who, if his ^ Son ask of him any Thing neceflary r>i for Life, will mock at the Requeft, by e giving him an ufelefs or an hurtful Thing ? If then, Men, who are fin- * ful Creatures, paflionate, weak and 4 humourfome, have yet the Tender- :< nefs to give their Children what is tc good and fit for them } how much ;< more fhall the infinite Goodnefs of !C God, whofe Children ye are, dofoto " thofe who importunately pray to him " for in Prayer, &c 377 " for it ? Now as this Loving-Kindnefs " of God is an Encouragement to Prayer, " fo it yields a Diredion for your Conduct " towards your Neighbour. Since God " fhews himfelf a compaflionate Father " to Mankind, in beftowing whatever " they requeft that is really fit for them " to have, ye ought to treat one another " as Brethren, and do for others what- " ever ye could reafonably expect they " fhould do for you, were ye in their " Condition and they in your's : For this <c is the Sum and Subftance of your Duty " with Regard to Men, and of all that " the Law and the Prophets have faid " upon it. In this Paragraph, there are two di- ftinct Parts worthy of our farther Con- fideration. I. What Qualifications are requifite to make pur Prayers prevailing ; or what is included in the Notion of importunate Prayer. II. What is the Nature and Extent of this Rule, of doing as we would be done by, which is here called the Law and the Prophets. I. I fhall begin with the firfr, the Qualifications necefTary to make our Pray- T ers 578 Oflmfortwity ers frevaiTmg, or what is meant by 1m- fortunity in Prayer. Whatever View we take of our Condition, whether with Regard to Soul or Body, we find our felves in fuch a State of continual Depen- danceupon God, (the Exegencies of hu- man Life fo many, our own Inability to provide for them, fo fenfible and ap- parent) that one would think even the worft of Men fhould not need to be ex- cited and ferfwaded to 'Prayer ; yet it feems the beft of Men do need not only f Perjwafion but Encouragement to this Du- ty. The Reafon is, becaufe tho' they know their Wants, and that God, and He alone, is able to fupply them, they are confcious of fo muchSininthemfelves, that naturally (and without a Mediator) they have Reafon to fear He will not hear them. Chnft therefore, our great and only Mediator, as in other Places he a fures us of his Interceffion, does here ex- cite and encourage us to apply unto God, with AfTurances that if we do we Jhall le beard. But then 'tis expected our Pray- ers fhould be importunate, that we may fhew the deep Senfe we have of our own Wants, our real Defire that God would hear us, and our freddy Expectation that he will. In Order to be accepted then, Ve are to pray with Earneftnefs, and with CHAP XIII. in Trayer, &c; with Continuance or *Per fever ance, both which are includecf in Importunity. Firft, Then we muft pray with Ear- neftnefs. And this confifts chiefly in thefe two Things, Attention and' Af- feftion. (i.) In &4t tention. When we prefent our felves before the infinite Majeily of Heaven and Earth, to offer up our Praifes and Petitions to him, what an Infolence is it to trifle in that awful Prefence ; to have our Eyes gazing about on every Object that may divert them ; our Thoughts as little interefted in what we fay, as if we were repeating only an idle Charm ? It is not enough furely to hurry over a Form of Words in Prayer, our Minds muft confider and attend to every Sentence with a clofe and ferious Appli- cation. Divine Worihip is the Exercife of many Graces, the Exercife of Faith and Hope, Humility and Love. And how can we exercife thefe when our Minds are unconcerned ? For thefe Graces are feated in the Soul, which is only able to recollect and confider. God is a Spirit, and they that worship him, muft worship him in Spirit, with the inward Atten- tion of their Minds, as well as the out- ward Pofture of their Bodies, and Moti- on of their Lips. This therefore being T 4 fe 280 Of Importunity fo neceffary a Qualification of Prayer, yet fuch withal, as even the beft difpofed Minds find it hard enough to fecure, it has been thought very proper and good Advice, that before we go to Prayer, we fhould employ a few Minutes in Prepa- ration for that Duty, to recoiled, com- pofe, and fix our Thoughts, and place them upon the right Object, and reftrain them to it, becaufe Variety of Bufinefs and Objects, and Circumftances, are very apt to fill our Heads with a confufed Train of Imaginations, which imperti- nently diftrar., and through the Infirmi- ty of human Nature are not eafily with- ftood by us. This certainly requires Care and Diligence in the left of Men ; but let the Difficulty of* Attention to fuch as thefe, be no Excufe fqr the pro- fane and carelefs. There is a great deal of Difference betwixt the Diftraftions in, Prayer, which good Men cannot avoid, and thofe which bad Men do pot fo much as flrive againfl, or endeavour to avoid. The former are properly Failings and Sins of Infirmity, and will be pardonec}, by a merciful God, as fuch, becaiife they are involuntary ; but the CarelefTnefs of an irreligious Mind that freely gives infy Diftractions and yain Thoughts at fuch a Time, and allows the Eye to gaze about at &c. at random, and (which is too often the Cafe) when, inftead of joining in the Prayers and Praifes of the Congregation, People are reading Letters, talking over News, whifpering Remarks upon others, laughing, and giving themfelves Airs, or the like. This, I fay, is a grofs Piece of Profanenefs, 'tis no Infirmity, but a wil- ful Sin, a Contempt of the Prefence of God, and a folemn Ridicule of all Reli- gion. But, (2.) Sincerity or Earneftnefs confifts alfo in the fervent Exercife of the Affettl- ons : So St. Taut requires, that we jfhould be fervent in Sfirit, ferving the Lord.Rom.iz. And Solomon in the Name of God fpeaks 11 ' thus, My Son, give me thine Heart. It Prov - 2 3- is the HEART which God efpecially re- 26 ' quires in all the Services of Religion, and particularly in the Offices of Devotion : for without this our Prayers are but as a founding *Brafs and as a tinkling Cymbal not only not acceptable, but grating and provoking to the Great God, to whom we fpeak. We are not only to know and mind what we lay in Prayer, but our Jincere 'De/ires are to go along with every Petition, an affectionate Thank- fulnefs with every Qaufe of our Praifes, and a devout Reverence, and Imfrejjions ftttiabk to what is faid, with every Ac- know- Of Importunity knowledgment of the awful Attributes of God therein. It is a mocking of God to pray for what we do not defire, and to give thanks for fuch things of which we have no Confideration or Efteem. God being the Great Judge and Difcerner of Spirits, knows with what Temper and Inclination we come to him ; and how can we expect he fhould beftow that upon us, which he knows we care not whe- ther he does or no ? many times what we had rather be without. As for inftance, we pray that God would not had us into Temptation, lut deliver us from Evil Who can ever imagine any Man to be in earneft in this Requeft, that knowingly and needlefly runs himfelf into Tempta- tion every day ; and tho' made confcious of his own Weaknefs by repeated Falls, will frill be challenging, and wreftling frill with an Antagonift whom he has found too ftrong for him ? He knows the Siren that has often charm'd him to his Ruin, he owns his Folly, pretends to repent of it, and change his Meafures ; but 'tis a vain Pretence, while (with Solomon's young Man void of Underftanding) he daily goes the way to her Houfe, and frill frequents her Company. The Love of Wine, or the Influence and Example of his debauched Companions, have be- tray'd inTraycr, &c. 283 tray'd him frequently to Intemperance ; he CGDfeiTes it, and refolves to grow fo- her and abftemious ; yet runs into the fame Society as often as he can have it, and one Glafs leads him on to another, till his Appetite has again overpower'd his Reafon and his Vertue. Does fuch a Man indeed defire that God would keep him from Sin, when he fo apparently delights in the Temptation ? Or that God would prefer ve him from Temptation, when he himfelf wantonly plays with it, nay even feeks it out, and tempts the Temp- ter ? If therefore the Grace of God does not (according to the Letter of his Prayer) preferve him from Temptation, and deli- ver him from Evil, it is not that God re- fufes to bear him, or denies his Requetf but becaufe his Affe&ion not going along with the Words, he does not really dejira this, and confequently it is not his Re- queft, he does not fray for it ; and tho 7 he may fay the Lord's Prayer twenty times in a Day, he may thank himfelf) if neverthelefs he falls into grievous Sins, and is overcome by many Temptations : For his Heart, as well as his Voice, muft join, or God will not regard him. Did we but impartially examine into the State of our Affe&ions, and compare our Pray- ers and our Condud together, 'tis to be fear'd. 284 Of Importunity CHAP.XIII. fear'd much of the like Sincerity would appear in other Inftances, which I have not time to mention. But furely at the very moment we are putting up Peti- tions to God, one tranfient Thought up- on each of them before we utter them, will tell us whether we are in earneft or no. 'Tis eafy to think with my felf, whether I do indeed defire this thing which I am about to ask : If I find I do not, 'tis in vain to ask it ; and if I do, my Affections may be faid to go along with my Petition. This Method I would ferioufly recommend, that our Prayers may be a deliberate Aft of the Heart and of the Judgment, as well as of the Tongue. And by what I have infifted on, it will appear, that by the Affections I do not mean that forced Fervency, which is rather a {training and working up of thePaflions ; nor that meer Warmth of Imagination and Fancy, on which fome People lay the ftrefs of all Devotion, but a regular , folid, rational, and fincere 'De- foe of what we pray for, which may take place in the Mind without extravagant Raptures and affefted Tones and Po- ftures. Thus much for that Sincerity or Earneftnefs, which is one. Branch of Im- portunity in Prayer. The m "Prayer y &d 285 The Second, thing imply'd in Importu- nity in Prayer^ is Continuance or Terfeve- ranee. To this St. !P*0/ excites the r/fe/I fakmans ; *FV<z; without ceafing. In every c Theff. *^* give Thanks ; /or fc&w is the WiU of 5> I7 * Go** concerning you. And the Philiffians alfo; 23* careful for nothing, lut in every phil^.iy. fl&wrg 7 Trayer and Suffocation with Thanksgiving let your Requefts le made known unto God. And the fame Apoftle defcribing to the Efhejtans the Chriftian Armour, with which he would have them always guarded and in readinefs, adds in the Clofe as a material Part of it, Tray ing always with all Trayer andSu flication^ and watching thereunto with all Ter fever ance. And our Saviour here im- plies the fame thing, by the Repetition of his Command, fo often in a Variety of Words, cd.sk, feek, knock ; that is, pray frequently, of continue praying, with an unwearied Diligence. Now let us fee what is included in the Perfeverance, to which thefe and many other Places of Scripture prefs us. (i.) It imports an habitual 'Difpofition to pray, and this implies an inwrought Habit of fearing, loving^ and honouring God : for as the Nature of Prayer is de- fcribed, in general, to be an Intercourfe or Converfation of the Soul with God* that 286 Qf Importunity CHAP.XIIL that Intercourfe can never be carry'd on without honourable and worthy Thoughts of God ; and he that has that Senfe of God truly, will have it habitually ; and he that lias it habitually, will exert it frequently. Such a Soul will afcend to God upon all Occafions, and by often Returns and E- motions ; and this Senfe of the Duty recon- ciles thofe Expreflions in Holy Scripture, of fraying always, and continuing inftant in Trayer, not only to a Poflibility, but to Eafinefs and Familiarity : For the Soul of a Man is quick and agil, it can enter the Courts of Heaven abftra&edly, and offer a thoufand Petitions, while the Bo- dy is but drefling and preparing for the Temple ; and there is no honeft Affair in the World, how laborious and trouble- fome foever, that can hinder this fpiritual Commerce. (2.) Perfeverance in Prayer implies like wife a Fervency of more fet and fo- lemn Applications to God at all proper Opportunities, and on all Occafions ; we either want or receive fomething at his Hands continually, our Souls and Bodies, our Eilates and Employments, our Fami- lies and Relations, the State of the Church, or that of the Public, afford us Matter enough every day we live to apply our felvcs to God by Supplications, or by Praifes* inTrayer, &c. 287 Praifes. Morning and Evening is the leaft we can think our felves obliged to. If is a good thing, fays Jioly0w4 *0 p&1 9*-- give thanks unto the Lord, and tojlng Prai- J * fes unto thy Name, thou mofl High ; to Jhew forth thy Loving Kjndnefs in the Morn* ing, and thy Falthfulnefs every Night. Even the Times of our Eating, the Re- turns of our ftated Meals, require us to pray for a Blefling on the Food he gives us, and to praife him for it, according to the Example of our BlefTed Lord him(elf,Mat i 4 ; who always did fo, when he fate down 9- to eat. And befides thefe fix'd and con- ^* f * IJ ' ftant Occafions, the Accidents we fee, Luke 14. and the Accidents we hear of, our Skk- >* nefs, our Health, our Encreafe, or our LofTes, our fpiritual State, our Converfa- tion, and our Bufinefs, and our Recrea- tion ; thefe all call upon us to call upon God very frequently, either to deprecate his Difpleafure, or to beg his Affiftance ; to implore his Grace, or to own his Pro- vidence, and to praife his Goodnefs, and he that does this may be faid to pray con- tinually. Thus far a Man may proceed privately ; but becaufe Prayer is likewile a public Ad of Religion, and that God requires that we fhould honour him be- fore Men, and in the Face of the World, therefore are we obliged, (j.) To a88 Of Importunity CHAP.XIII. (3.) To negleft as few Opportunities as is poflible, ofajJemlJing our ] feJves fiib- ticly to worfhip God with united Souls, and combined and conjugated Affe&ions, aflifting and enflaming one another. The Church has appointed a daily Service for the WorfhipofGod in public, which has been praftifed from the very^ firft Begin- ning of the Chriftian Religion, by the Apoftles themfelves, and the Primitive Chriftians. The Jews had ftated Hours of daily Prayers, and the Apoftles and firfl Believers reforted to the Temple at thofe Hours ; fo it is faid of St. Teter and St. John, that they went up into the Tempile at the Hour of Prayer, being the ninth Hour. And there is nothing more mani- feft in the Writings of the antient Chri- ftians, than that they obferved ftated Times of public Worfliip daily and night- ly too: for during the Ages ofPerfecu- tion they were forced to affemble in the Night; and in the following Ages, when Perfecution ceafed, and fo the Occafion of thofe nightly AfTemblies ceafed likewife ; yet in fome Places, efpecially when a Monaftical Life came to be efteem'd, they continued ftillthefe nofturnal Offices. But the Church of England at the Refor- mation obferved a moft excellent Deco- rum in this matter, requiring only the CHAP. XIII. in Trayer^ 8tc. 289 Morning and Evening Service in her Lfc turgy, and thefe neither at any definite Hours, leaving that to the Wifdom of Governours, and the Convenience of Pla- ces, and the attending of this Service (as well as the private Exercife of De- votion ) where the neceffary Bufmefs of human Life will admit, may very well be look'd upon, as included in that- ac- ceptable Frequency which. Importunity and Perfeverance do imply. (4.) Perfeverance in Prayer implies /;- wearfd and undifcouraged continuance m legging fome f articular Mercy, tho' God feems not to regard us, nor does, in any Thing at prefent, look as if he would ever anfwer us in that Matter. That fuch an Importunity is an Aft of Faith which God is well pleafed with, and how long foever he may keep us in the Exercife of it, by feeming to take no no- tice of our Requeft, will certainly at length give a gracious Anfwer to, is fe- veral Times inculcated by our Saviour ;- as in that Parable of the unjuft Judge, and the impoitunate Widow, the Moral of which isexprefiy declared to be; that Men ought always to fray, and not to P lke i* faint; and in that other of the Hdufhol- 1 **' der raifed at Mid night by the Importunity of his Friend^ tho 7 other Confederations VoL 2; ll would 390 Of Importunity would not prevail to fupply him with what he wanted. And that this is that very Perfeverance more immediately en- couraged- by our Saviour here, appears,, in that he makes the Application of the laft mentioned Parable, in the fame Words with his Exhortation here, &4sk 9 Luke 1 1. an( l if fall le given you-, feek, and ye {hall 9 ' find\ knock, and it /hall be ofened unto you. The like Encouragement he gives alfo in his Conduct to the Woman of Canaan, who follow'd him with repeat- ed Solicitations to heal her Daughter, and tho' fharply anfwered and repuls'd, would take no denial ; whereupon, as if he were overcome at length by her re- folute Perfeverance, he anfwered her, Mat. 15. Wman, great is thy Faith : Be it unto thee even as thou wilt. Such Perfeverance therefore is an aft of Faith, moft highly- acceptable to God ; when tho' all Cir- cumftances look dark about us, and we have long and earneftly prayed, yet feem to have hitherto prayed in vain, and have no Profpecl: of being anfwered ftill, and every Thing carries an appearance, that we fhall never gain our Point, we ne- verthelefs hold on Praying, continue our earneft Requefts, and wait fubmiflively the Will of God concerning us. Hoping even againjft Hope, and with pious Job, refol* inTrayer, &c. 191 refolving, TV he flay me, yet will I truft Job i j. In Urn. We are not to fuppofe, that 15 ' God's requiring or expe&ing this Impor- tunity, is a meer Point of Majefty. Tho' if it were, 'tis furely reafonable, and the moil exalted Creature in the Univerfe could not think much to wait upon the So- yeraign and infinite Majefty of God with its Requefts, how long foever it might be before he would vouchfafe an Anfwer : Nor are we to imagine, that by repeated Solicitations we may tire him out, and fo change his Mind, and oblige him to grant us what he had no Intention at Srft to yield to : For that were a weak- nefs, of which the unchangeable WifHom of God is incapable. But he requires and expects it, becaufe he would exevcife our faith in him, and try us, whether we can firmly adhere to, and depend upon him under fuch difcouraging Delays and feeming Difregard of us ; and this too, for our own fakes ; that our Vertue being the J Pet - 1. brighter by fuch an Exercife, may be 7 ' the more glorioufly rewarded, and the Blefling we have fo long defired, may be the more acceptable to us, and more thankfully received by us, when it comes. For we pray, and perfevere in praying ; the Mercy we pray for ( provided it be really a Mercy, and will do us good > U 2 will Of Importunity CHAP. XIII. furely come at laft : If we thus ask, it (hall le given us; thus/^, we (hall /0J; thus knock, it {hall <? ofened to us. But then we muft confider the Matter of our Petitions, what it is we ask for ; if it be Riches, or long Life, or Gran- dure and Honour in this World, to be Importunate in begging thefe, is to be fw- fudent ; God has no where fromlfed them ; nay, he has forbid us to fet our Hearts upon them, and therefore fuch an Importunity about them, is not only vain and trifling, but diff leafing to him. For a fickly Man to be importunate in begging Health ; a Man under the pref- fures of Poverty, fuch Supplies as are neceiTary for him, or a change of his Condition for the better; a Man in Dan- ger, or in any Affliction begging for De- liverance ; or engaged in any lawful Un- dertaking of Moment, imploring Suc- cefs, and a Bleffing on his Endeavours: In thefe, and the like Cafes, I fay, 'tis laivfuhc* be importunate, becaufe God has encouraged us to ask ; but then the Con- cern being only Temporal, and the Glory of God, and our own real Good being, for ought we know more to be ferved by denying, than by anfwering our Rtqueft, the Importunity here muft be lalways accompany'd with an humble and entire Submiflion CHAP. XIII. in Trayer^ &c. Submiffion to God's Will and Wifdom. This our Saviour's Example teaches us ; who tho' he praved thrice, and very earneftly in the Garden, that he might not fuffer, frill corrected his Defires with, ntverthslefs, not my Will, but thine be done. But when we pray for fpiritual Bleilings, for pardon of Sin, and for the Grace of God, Importunity has its full Scope ; it is not only lawful, but a Ver- tue here ; and we may follicite abfolute- ly for them, and mull never ceafe, till we obtain them. Thus I have gone through the firft Part of the Paragraph, I come now to the Second. II. The great Rule of 'Doing as we would be done by, than which nothing is a more equitable, or a more eafy Guide for our Behaviour in the Offices of Soci- ety, or Civil Life, towards all with whom we have to do. The Equity of it is fo vifible, that it needs no Proof; the uni- verfal Reafon of Mankind agrees to it in the Theory, tho' their Appetites and Pa flons hurry them befide the Practice. Nay, fo fond of it was that brave and virtuous Roman Emperor sAlex. Severus, tho' an Heathen, that giving it the Ne- gative Turn, he caufed it to be wrote in Letters of Gold over the Gates of his Pa- U 3 lace., Of Importunity CHAP.XIII. lace, and in other public Places; Quod tilt fieri non w, alteri nefeceris ; What you would not have others do to TO Z7, do not you to OTHERS. And the eafmefs of this Rule, is as great as the Equity of it: For 'tis a Guide which every Man carries in his own Breaft, whereby he can readily determine, without recur- ring to large Volumes of Laws, or Sy- ftems of Morality, or Courts of Judica- ture, what is juft and fit for him to do with Refpect to another; he needs but turn the Tables, and fuppofe his Neigh- bours Cafe to be his own, and His his Neighbours, and then he has his Dire- ction at Hand ; what ufage he fhould give, by confidering what ufage he would expect. We are commanded to kve our Neighbour as our\ Jelves ; but our Partiality in this, and the Difference we are apt to make, in the way of Love and Efteem, betwixt our felves and others, is the Caufe of all Injuftice. Now this Selfifhnefs, is what the Precept here of doing as we would le done ly^ is defigned to correct. And the Rule is fo true and exact in it felf, that were it not for the Corruption of human Nature, which triumphs in nothing more than in per- verting and debauching that which fiould reform it, one might pronounce it to hold in Trayer, &c; hold good in all Cafes without Bounds or Limitations; but becaufe the very heft Things are liable to abufe, and the wifeft Maxims may be ftretch'd beyond the Defign and Reafon of them, it will be neceftar^ fo to reftrain our prefent Rule, that it may not lead us beyond what is lawful 'or reafonable to be done. (i.) We muft confine it to Things that are Lawful, or not prohibited by the Word of God : For elfe the Scriptures would be contradi&ory, if by this Rule of T^Qing as we would be done ly, we were obliged or allow'd to do to others, what by other plain and evident Texts we are forbid to do, or to defire. My Friend defires me to tell a Lye for him to excufe him, or to fpread a'fklfe Sto- ry about for his Advantage ; or tho' he don't defire it ; yet I think it would ferve his Intereft, and what then? Tho'Imy felf fhould be fo wicked, or fo weak, as to defire the like of another, or be glad of its being done on my Account, yet will this Rule by no means juftifie my doing fo for any Body elfe, becaufe it is finful either for me either to tell a Lye my felf, or to defire another fhould ; in like manner, it will be no excufe to a cheating Gamefter, that he will give the Perfon he games with leave to cheat him U 4 # Of 'Importunity CHAP. XIII. if he can ; nor to him that endeavours to make his Companion dvunk, that he is yery -willing to be made as drunk him- felf ; becaufe Cheating and Drunkennefs are Sins, and no pretences whatfoever can qualifie the Guilt. This Maxim therefore, of doing as we would be done by, was never defign'd to make Men lawlefs, or fuch an abfolute Law to themfelves, that whatfoever they can re r ciprocally defire or fubmit to, mould be lawful. It ought to.be fafl known that the Thing is lawful, before the Rule can be applied ; which, ftriclly fpeaking, is not fb much a Law it felt, as a Mea- fure of performing other Duties to our Neighbour. (2.) We mufl confine it to Things that are reafonalk, or fit to be done. Some Things are lawful, which are not ex- pedient : It is lawful for me to give away a good Part of my Eftate, or any parti- cular valuable PofTeffion that I have, to whomsoever I think fit; but if a Neigh- bour of mine {hould come to me, and with a ferious Face fhould depre me to fettle fuch a Lordfhip upon him, &?V. I dare fay all the World would agree, jt was a very imprudent and unreafona,ble Re nieft ; 'and tho' he fhould prefs me ^n hundred Times over with the Rule of CHAP. XIIL in Trayer, &c. 397 of doing as I would le done ly ( fpr it is not to be deny'd that I (hould gladly receive fuch a Favour and Benefaaion my felf from any other Ferfon) he would be as often told, it was a Thing undecent to le aslfd, impertinent to le exfeffed, and linfit to le done. To inftance in another Thing not reduceable to this Rule, no Judge or Magiftrate is obliged thereby to pardon a notorious Offender againft the Laws, upon thinking with himfelf, that truly was he in the Malefa&or's place, he would be very defirous to be pardoned. The Rule breaks here, be- caufe tho' 'tis natural to an Offender to deprecate the Punilhment due to his O fence, it is not fit or reafonalle the Ma- giftrate fhould hearken to him ; for he a&s in a public Capacity, and muft con- fider the Reverence due to the Laws, the Peace and good Order of the Public, more than the Benefit of any private Perfon. Again, a Perfon who is in ve- ry indifferent Circumftances, defires me to be bound with him for a confidera- ble Sum, which he is not likely to pay, and if I pay it my felf, it will be a great Detriment and Wrong to my Family ; I am not by this Rule obliged to anfwer his Defire, tho' I fhould be glad, if the Cafe were my own ? as it is his, that anothe^: 298 Of Importunity CHAP.XIII. another would do the fame for me ; be- caufe it is reafonable I fhould confider my own Family and Circumftances in the firft Place ; I am to love my Neighbour as my felf, but I am not obliged to love him fatter, and to do my felf a great In- jury for the doing him a Benefit. Many other Inftances might be given, but there is no Need to enlarge. Religion and Prudence muft govern us in this as well as in every other Duty. I will therefore take a fhort and general View of what is indeed the proper Application of this Rule. Let a Child, a Subject, or a Ser- vant, but ask himfelf without Partia- lity, what Honour, what Submiflion, what Obedience he would think was due to him, were he himfelf a Father, Magi- ftrate, or Matter, and his Anfwer to this would be a Rule for his own Behaviour towards thofe that are fo related to him. The fame will hold in all other relative Duties ; and hereby may be difcerned the Equity of reverencing Superiors, of be- ing civil and courteous to Equals, gentle to Inferiors, and juft and charitable to all Mankind. It would keep us from an in- folent and furly Carriage towards any one, from defpifing and ridiculing, from upbraiding and provoking, if we do but fe- rioufly confider how ill we our felves could bear &c. 299 bear this from another. It would teach us to forbear and forgive, becaufe we defire in our Turns to be forborn and forgiven. It would make us candid and good natu- red, in putting the beft Interpretation upon the Words and Actions of others, it we refled but how reafonable we think it, that another fhould deal fo can- didly with us. The Poor may be convin- ced by it, of the Unreafonablenefs of maligning and envying the Rich the Advantage of their Riches. And thefe would alfo fee the Unreafonablenefs of refufing Relief and Affiftanceto the Poor, becaufe each of them would in the others Circumftances expeft a contrary Behavi- our. Let but the Rich and the Poor change Places, and then they who before cry'd out of the Pride and Arrogance of great Men, will think it hard to be called proud, only for keeping up the necefTary Port and Grandure of their Stations : And they who before condemn'd the La- zinefsof the Poor, and thought themfelves to have a Right of doing wholly what they pleas'd with their own, will then think it hard, when neceffitous, not to be pitied, fupported, and relieved, by thofe who are able. A reafonable Kindnefs re- quir'd by any one, will be readily done, when we confider that we our felves ftand- joo Of Importunity CHAP, XIII. ftand in Need of the Kindnefs of, others, and would think if very ill-natured to ha ve a neighbourly Office refufed us. Thpfe that are now fo fond of running up and down from Company to Company, with fcancjalous Stories and venomous? Refle&ipns upon a Neighbour, would find a better Employment, if they would confiderhow they would refentit, to be fb ufed and traduced themfelves. Let us be exa&ly juft in all our Dealings with others, as we would allured ly have others juft in all their Dealings with ws. Thefe are the chief general Inftances wherein this Rule of T^oing as we would le done ly muft take Place. Particulars are re- ducible thereto by every Man's private Confcience, as Circumftances a rife, to bring them under Confideration. I will now only in a few Words cpnfider, what is meant by our Saviour, in laying that this Rule is the Law and the Tropbets, and then conclude. His Meaning I con- cieve to be no more than this, " That " it is the Sum or Subftance of all that " the Prophets have laid down with Re* " fpecl: to the Commandments of the '* fecond Table, our Tluty towards our Neighbour., J Tis no new Precept in " the Senfe of it, whatever it may be tf in Terms : For the Law and the Pro* " phets, CHAP. XIII. in Fryer, &cJ '* phets, in all particular Directions " they have given for our Conduft one rt to another, havefaid thus much alrea- " dy In Effeff, and in Effect no more than. " this, that we flu>Jd ufe others as we " would be ufe dour felves. But to carry the Meaning of it higher, fo as to fuppofe it to comprehend the whole Duty of a Chriftian, is an impious Pretence to de- ftroy the Commandments of the firft Table. And the Pretence is as unrea- fonatle as it is impious : For the Rea- fon whereupon this Rule is groundecf, cannot poflibly extend it farther than our Duty to Mankind^ who tho' they differ in fome Circumftances, yet being made of the fame Materials, coming all from the fame Stock, and going all to the fame Place, the Grave, they may be faid in Nature to be equal ; a/id this Equality is the Foundation of the Right of reciprocal Love, and of the which is confequent thereupon, of 'Doing as we would be done by. It is enough that we love our Neighbour as our fehes ; becaufe he is of the fame Kind with us, and to love him more would be as unjufk as to love him lefs than our felves. But God being infinite in all Perfection, we ought to love him infinitely better than our felves j there ought to be no Meafure of Of Importunity. of our Love to Him, but to love Him with all our Heart, with all our Soul, and with all our Strength ; there caa be no turning of theTables, and therefore no Place for this Rule betwixt him and us. Since then this Rule will carry us no far- ther than our Duty to Men, 'tis certainly but one half, and not the whole of what a Chriftian has to do j for without Difputc he owes a Duty to God as well as to Man : And to the one as well as to the o- ther, is this fame Expreflion, the Law and the Prophets, elfewhere apply'd by our Saviour, Thouffiak Jove the Lord thy God with aU thy He art, and with all thy Soul, and with all thy Mind\ this is the fir ft and great Commandment. The fecond is like unto it> Thou (halt love thy Neighbour as thy (elf . OK thefe two Commandments hang authe Law and the Prof bets. CHAP. CHAP. XIV. 303 CHAR XIV. Of the Difficulties of the CHRISTIAN LIFE. MATT. VII. 13, 14: f d the ftrait Gate[: for wide is the Gate, and, Iroad is the Way, that leadeth to 'Deftru&iw, and many there le that go in thereat. *Becaufe ftrait is the Gate, and narrow is the Way, that leadeth unto Life, and few there l>e that find it. Saviour ha vingexpkin'd the Precepts of the Moral Law to a degree of StriU nefs and Perfe&ion, far be- yond what had been ever taught by the Jewijb D<> Sors, it was natural to fuppofe his Audi- ence 304 Of the difficulties of CHAP. XIV. ence would be ftartled at it ; fome per- haps would think him too fevere and ri- gid in his Notions ; that furely one might get to Heaven without fo much ado about it ; that it could not be fuppofed fo many- great Scholars as their Rabbies were, fhould be miftaken, and none of them un- derftand the Depth and Meaning of the Law as well as He ; and that fo many devout and holy Men, their oAJJideanS) Tbarifees^ud Ejfeties, ftiould be unac- ceptable to God, and in the wrong way to Happinefs. Others probably, who were convinced of the Juftnefs of his Dodtrine, might be frighted with the Profpeft of fo many difficult Duties, de- fpair of ever living up to fo nice a Scheme, and reflecting how fingular and unfafhio- nable their Endeavours towards it muft make them look, would rather chufe to go on in that eafier way wherein others went, and run the venture with the reft. To both thefe forts of Men our Saviour feems to apply himfelf in this Paragraph, which, if I may be allowed to give you the Senfe of it in other Words, is as fol- lows. " Are ye allarmed at the Singularity of : < my Dottrine, and the Severity of the " Morals I have la id before you ? Be not " offended at either. 'Tis God that prc- fcribes the Cbriftian Life: 305 " fcribes your Duty, your Part is to do it. " Whatever others teach, whatever o- 44 thers praftife, affure your felves that rt fuch a Religion as will bring you fafe " to Heaven, is a fevere and awful thing, " and requires a greater Induftry and " Application than your Doctors have " fuggefted to you. 'Tis hard but not " impracticable; it may be attain'd to, " but it muft be with Labour : A ft rait " and difficult Path, and few will go a- " long with you in it; but it leads to " Happinefs, and 'tis infinitely worth " your while, whatever Pains ye take in " it. It's true, the Wife, the'Learned, " the Great, the Many of this World, u that love to take up with an eafy * 6 Scheme, which may indulge their Sen- *' fes and their Paffions, will beckon you " another way, and count you fingular " and morofe, if you comply not with " them : But Truth is not to be deter- <c mined by the Number of thofe that " hold an Opinion, nor the Way toHea- ** ven diftinguifhed by a Multitude of " Examples. Beware therefore that an " implicit Confidence in thefe miflead " you not : for the Road they take is u broad indeed and fmooth, and much !c frequented, but it leads to everlafting " Mifery. Vol. 2. X The 306 Of the%)ifficulties of The Gate and Way that leads to Life, being reprefented here as fo ftrait and narrow, that few will care to pafs thro' it, or to travail in it ; in what Senfe muft we underftand that Declaration of our Mat. ii. Saviour, that his Yoke is eafj, and Us 3- "Burden light ? as alfo that of St. John, that i John 5. his Commandments are not grievow ? Here * is no Contradiction, becaufe an Affair that has many Difficulties and much Per- plexity in it, may yet be eafy, in compa- rifon with another ftill more laborious ; that which is really toilfom in it felf, may yet upon fome Confederations be not only well fupported, but delightful ; as that which is really eafy and agreeable in its own Nature, may by Circumftances be rendered grievous. To apply this to the prefent Queftion ; Christianity is a Scheme of rational and noble Precepts, eafy in themfelves to be performed ; but through the Corruption of our Nature, the Force of that original Sin which has bent all our Faculties to what is evil, and the Power of Cuftom, which has ftrengthen'd it by inveterate Habits of Sin , Religion (being defign'd to rectify thefe Diftor- tions) muft needs become a painful and fevere Task to us. Yet difficult as it is in fuch unhappy Circumftances a ferven Love of God will make it eafy and de- lightful) i the Cbrifian Life. 307 lightful, which is what the Apoftle means when he fays, that thofe Commandments are not 'grievous. 'Tis eafy, when we confidef the Strength of Divine Grace a lifting our Weaknefs ; 'tis eafy, when we are well accuftomed to it, however dif- ficult in the firft Attempts ; or at lead, whatever Difficulties we have to ftruggle with in our whole Chriftian Courfe, the exceeding and eternal Weight of Glory, which is the Prize we labour for, will fmooth the Ruggednefs of the Way, and make us eafy in the Expectation of that bleiTed Hope ; and take the matter how we will, the Syftem of Chriftianity isj upon the Comparifon, a far more eafy Yoke, and a much lighter Burden, than the dark, and tedious, and numberlefs Ceremonies of the Jewifh Law, or of the Heathen Superftition. But in what refpefts the Chriftian Way to Heaven, is a difficult and uneafy Path, will more fully appear, if we confider^ I. What the Way to Happinefs is. II. The many Impediments that are apt to divert Men out of it, or hin- der their making any great Progrefs in it. X 2 L Fir/I, 3 o8 Of ^difficulties of I. Firft, we muft enquire what, the Way to Haffmefs is, which may be re- folved moft fuitably to our prefent Pur- pofe in thefe Particulars. ( i .) It is a Way of Obedience. (2.) An Obedience that muft be univerfal. (3.) That muft be conftant. And (4.) That muft be cordial, or from the Heart. (i.) The Way to Heaven lies in 0^- dience, viz. to the Laws and Precepts of the Gofpel ; and this is the firft of thofe Inftances which makes the PaiTage ftrait and troublefome to us. When Chrift in- vites the weary Sinner, him who is laden with the Weight and Burden of his Sins, to come to him ; and when he invites him to do this in order to his Eafe and Reft ; yet even then he tells him, that he muft lay a Yoke upon him : Come unto me all ye that labour and are heavy laden^ and I will give you Reft. "Take my Toke ufon you, and learn of me ; for my Toke is eajy, and my 'Burden is light. How eafy foever it is made to us by his Afliftance, yet obferve that it is a Yoke ftill ; and tho' it be light, by virtue of the Strength and Help that he gives to us, yet ftill it is, and is ftiled a Burden, not in refpect of the intrinfic Nature of his Precepts ; for he has put no Hardfhips upon us, com- manded the Cbrijlian Life. 309 manded nothing that is in it felf impra&i- cable or burdenfome ; but meerly in re- gard of the Obedience that muft be paid to them. For all Obedience is grievous to Human Nature ; it fuppofes a Law, and a Law infers a Reftraint, ;and allRe- ftraint is troublefome to them that under- ftand themfelves no better than the Gene- rality of Mankind do, according to the old and common Observation, Nitimur in vetitum ; We defire to do that which is forbidden, and that becaufe it is forbidden. Altho' it be very true, that the holy Pre- cepts of our Lord, where they reftrain us from doing of any thing, reftrain us from our own Inconveniences ; and where they determine to our Duty, determine to our Advantage, to do that which is good for us ; yet fuch is our natural Defire of Li- berty, of doing or omitting as we pleafe, that all Reftraint of this Liberty is Mat- ter of Trouble to us. But then, Secondly, this will yet farther appear, if we confider, that the Way to Happinefs is univerfal or general Obedi- ence to all Chrift's Precepts, not only to thofe that offer lefs Contradiction to our Appetites and Defires, but even to thofe, and thofe efpecially, which are levelled againft the ftrongeft and moft prevailing fmful Inclinations in us. And thus 'St. X Taut 310 Of the Difficulties of CHAP. XIV. i Tim. 6. *paul writes to Timothy ', Charge them that 17 ' are rich In this World, that they le not high-minded, nor truft in uncertain Riches. This Charge was to be given to them rather than any other, becaufe they were moft expofed here, and likelieft to yield to that Temptation. The Prophet Je- ]tr.$.zi.remy fuggefts the fame, Let not the wife Man glory in his Wifdom, neither let the mighty Man glory in his Might ; let not the rich Man glory in his Riches. The wife Man is not fo likely to value himfelf up- on his Power or Riches ; nor the Man of Power upon his Wealth or Wifdom ; nor yet the rich Man upon his Sagacity or Might : He applies the Precept therefore to fuch Inftances, as it is moft natural for a Man fo qualified to place his Confidence in ; againft this he muft efpecially keep upon his guard, as the Vanity or Sin that does moft eafily befet him. And this is one thing that much ftraitens the Gate to Heaven : for Men would willingly in fome refpefts, and in fome inftances, de- ny themfelves for a future Reward ; but they would not do it in thofe Inftances wherein they are moft of all concerned. Matt. 19-GoodMafter, fays the young Man in the Gofpel, what ft all I do that I may have eternal Life ? Our Saviour anfwers, Keep the Commandments ; and having repeated feve- CHAP. XIV. tie Chriftian Life. 311 feveralof them to him, he tells our Savi- our, c,dll thofe have I kept from my Youth uf^ what lack I yet ? To this it is anfwered, Ifthou wilt le perfeff, go and fell that thou haft, and give to theToor, andthoujhalt have Treafure in Heaven, and come and follow me. And what did he anfwer to this Command ? That follows in the next Words, When he heard that Saying, he went away forrowful, for he had great ToffeJJions. See here how far a Man may go in obedience to thofe Precepts of Chrift, where his own particular Inclinations are not peculiarly contradicted, and yet make a full Stand, when he finds any Contra- diction in thefe. Here then lies the Strait- nefs or Narrownefs of the Gate which leads to Life, that it requires univerfal Obedience in a 11 thofe very Cafes and In- ftances, where we are moft unwilling to it. (3.) As this Obedience muft be uni- verfal, fo muft it be conftant alfo, and this Hill adds tp the Difficulty. St. Taul ha- ving given the Corinthians a large De- fcription of the glorious State of the Blef- fed in Heatfen, after their Refurre&ion from the Dead, concludes it with thefe Words : Therefore* my 'Beloved "Brethren^ le ye ftedfaft, unmoveable, always abound- ing in the Work of the Lord. Sometimes X 4 Mens 1 a Of the Difficulties of CnAP.XIV. Mens Confciences may be ftruck -with a fudden Convi&ion of the Folly and the Danger of their Ways ; fometimes they quarrel with their Lufts by reafon of that Shame and Suffering, which they bring upon them ; fometimes the Temptation is removed, the evil Company is with- drawn, the Tempter hides himfelf, and then the Luft deeps, and while it fleeps, it feems to be dead. But no fooner doth the Temptation return, but then the Luft awakes, the Sinner forgets his Convicti- ons, forgets the Shame and Sufferings his Sins had formerly brought upon him, for- gets the Refolutions he made when he was under that Condition ; he then vio- lates his Intentions, breaks his Vows, and returns to the fame Excefs of Riot as before. But now the Obedience of the Gofpel muft be ftedfaft, unmoveable ; it muft be fuch as will continue as well when we are, as when we are not under Temptation. And this is the third of thofe Particulars, which renders the Way and Gate to Heaven ftrait and narrow. But likewife, (4.) They that will enter the ftrait Gate of everlafting Happinefs, muft be obedient/row the Heart, orjincere in their Obedience, which renders it fo much the ftraiter ftill. Were it enough to put on a the Cbriflian Life. 3 1 3 a fpecious Garb in all our external Coa- verfation, only to hide our Lufts, and co- ver the Corruption that lurks within us, the Craft and Policy of this World would teach fome Men to do their Duty ; they * would eafily learn to fmooth the Tongue, and oil the Lips, and bear the Appearance of fuch Perfons as Chrift requires his Dif- ciples to be. But now the Precepts of the Gofpel reach farther than to the out- ward Man, they require the Obedience of .the Heart; and here indeed lies the greateft Part of our Obedience ; yea, and that which is moft difficult to us. 'Tis no fuch great matter of difficulty to for- bear the outward Act that is forbidden ; but for the proud and haughty Man to fubdue his inward Pride, for a Man in Affliction to check all inward Murmuring, and bear it with a free Submilfion to the Will of God ; for the fenfual Man to mor- tify and fubdue his fenfual Inclinations; for him that naturally loves Wealth to aban- don his fecret Veneration and Efteem of it ; for him that hath received an Injury, heartily to lay afide all inward Malice, or Grudges, as well as actual Revenge ; this is the Gate that leads to Heaven and Happinefs, and this indeed is a ftrait Gate. Men may flatter themfelves with vain Hopes of getting to Heaven fome other 3 1 4 Of the Pfficulties of CH Ap.XIV. other way ; but it is certain there is no other than this, of fincere, conftant, uni- verfal Obedience to all Chrift's Precepts, can bring them thither ; which being in Its nature a very ftrait narrow Gate, it is to be fear'd that few Men will enter in at it, efpecially confidering there are many Impediments in their way ; which brings me to my fecond general Enquiry. II. What the Impediments are, which are apt to divert Men out of it, or hinder them from making any great Progrefs in it. And they are principally, (i.) Natural Inclination. Man was indeed at firft created upright, with a Capacity for, and a prevailing Inclina- tion to Holinefs, tho' yet with a Poffibi- lity of finning ; but when oAdam had fin- ned away the original Perfection of his Nature, and by one wilful Aft of Difo- bedience corrupted all his Faculties ; the Biafs of his Mind was changed, his Un- derftanding darkned, his Affections de- bauch'd, his Will distorted with a vio- lent Bent to that which is evil : and this fad Corruption runs in the Blood through every Creature defcended from him. It appears betimes, even in the tender Age of Infancy, and fticks clpfe to us in all the Periods of Human Life, in Youth, in Man- CliAP.XIV. the Cbriftian Life. 315 Manhood, in old Age ; and tho' it may by the Grace of God be kept in fubje&ion, it is never totally conquered, even in the beft pf Men, till the Body return to Duft, and the Spirit return to God who gave it. Now this is that earthly or natural Man, which favoureth not the things of Hea- ven, nor can at all relifh them, without the Illuminations and ftrong Impreffions pf Divine Grace ; and even then, Nature is ftill apt to return upon us, and over- bear what is fpiritual. How inclinable are we to all the Evils which the Gofpel prohibits, and how averfe to thofe Du- ties which the Gofpel exprefly requires ? What abundance of Pains muft be taken with Men, what Arguments ufed, what Reafons urged, what inward Checks and Convictions upon their Minds, before they can be induced to offer any Violence to this their corrupted Nature : And then when the Arguments that have been u- fed, the Love of Happinefs, the Fear of Mifery in another World , the Senfe of God's infinite Favour in giving his Son to die for them, have wrought fome better Inclinations in them ; yet how many De- grees of their former natural Defires and Appetites ftill remain to be fubdued ? and what a Conflict muft a Man have with himfelf, what Strifes and Wars in his 3l6 Qf the difficulties of CnAP.XlV. his own Breaft, to refift and oppofe thefe Appetites ? And yet all this mu ft be done, we muft mortify and fubdue thefe corrupt Defires, andPaflions, and Averfions, be- fore we (hall be able to walk in the nar- row Way, or enter in at the ftrait Gate to Heaven. (2.) A fecond Impediment we have to ftruggle with, is, the Temptation of the 'Devil, that fubtil, that url wearied Sollici- tor to Sin, who from his Hatred of God Is continually fomenting the Rebellion againft him ; from the Malignity of his Nature, takes delight in Wickednefs ; and from his Envy to Mankind, induftrioufly watches all Opportunities of enticing us into the Iroad Way of Sin and Ruin, or (if he can't prevail for that) to make our Way to Heaven as rough and troublefome as he can, by plying us with vile Sug- geftions, by laying fecret Snares for us, by giving us frequent Falls, difquieting our Minds, and interrupting our religi- ous Courfe by many Arts of Moleftation. Indeed he is invifible to us, we are not aware of his Approaches, but that ren- ders his Temptation the more dangerous, he furprifes us when we are lead pro- vided, he applies himfelf to that Luft which is moft potent in us, and at that time when it is moft enflamed, and in fuch the ariftian Life. 317 fuc"h manner as is moft likely to work with us. He is a Spirit, arid can infinu- ate himfelf into our Minds with great advantage ; his long Experience in Mif- chief has rendered him politic and crafty, and his Malice makes him diligent, So that -with great Reafon it is, that St.1V ter has cautioned us, "Be fober, be vigi- 1 **-*' lant, becauje your eA-dverfary the 'Devil, as a roaring Lyon, walketh about) feeding whom he may devour ; whom refift, fledfaft in the Faith. And to the fame purpofe is that of St. Taut, Tat on the whole <>Ar- Eph. 6. mour of God, that ye may be able to ft and 1 ** againft the Wiles of the "Devil. For we wreftle not againft F/e/h and TSlood, but a- gainft Trincifalities, againft Towers, a- gainft the Rulers of the 'Darknefs of this World, againfi fyiritual Wickednefs in high *Places. We fee then what an Enemy we have, who will, if poffible, divert us from walking in the narrow Way, and entring in at the ftrait Gate. (3.) A third Impediment is, the many Snares that this World lays before us. The Good and Evil, the Hopes and Fears of this prefent Life, divert us out of the Way to Heaven. The overbearing Opi- nion we have of what is neceflary, con- venient and beneficial to us here, is apt to work upon us fo far, as to make us eagerly 318 Of the Difficulties of CHAP.XIV. eagerly to perfue the Advantages of this prefent World, with the Negleft of that Bleffednefs which is propofed to us in the Life to come. We are apt to confider things imperfe&ly, fo as to give the Pre- ference to Concernments of lefs value, but prefent ; before thofe of greater Worth, which are future. The Love of this pre- fent World, the Profits, Honours, and Keafiires of it, draw Men afide from fpi- ritual things, and chain them down to vile Affections, alienate them from the Laws of God, and introduce them into a thoufand Frauds and Injuries to one ano- ther, and the Fear of Want or Poverty, Difgrace or Danger in this Life, betray Men to bafe Actions, unworthy Arts, and finful Compliances, to avoid them. Tim. 4. 'Demos hath forfaken me, faith St. Taul, *- having loved this frefent World, loved the Advantages, and fear'd the Dangers of this prefent Life ; having cbnfidered things prefpnt, and not confidered things to come, he hath abandoned me, and it may- be the Truth it felf, to avoid the Dan* gers which attend me. Now feeing the things of this prefent Life have fo ftrong an Influence upon us, feeing we muft refift this Influence, if We will walk in the ftrait Way, and mortify all Defires of worldly things, take up our Crofs, and Mo* the Cbriflian Life. follow Chrift, if we will be hisDifciples ; it is evident what a mighty Difficulty or Obftru&ion this muft be to us in our Way to Heaven. (4.) Add hereunto, in the fourth place* the ill Examples we have from other Men. to lead us out of the right Way. And this our Saviour here particularly cautions us againft. Pride and Covetoufnefs, Luft and Intemperance, Ambition, Malice, and the like, abound in all Corners of the World. The ferving and indulging of thefe is the Principle by which the Gene- rality of Men direct and form their own Lives, whatever the Word of God com- mands to the contrary. And when the greateft part live at fuch a rate as this, their Example will have a mighty force upon others, to move them to live after i COM y. the fame manner. T$e not deceived, fays 33 ' St. Taul, evil Communications corruft good Manners. And St. Teter gives this Warn- 2 p et. ?. ing to the Chriftians, to whom he wrote, 14 ' 'Beware left ye alfo, being led away by the Error of the Wicked, fall from your own Stedfaflnefs. Imitation is natural unto Men, fo that we are enclin'd to do like others, and are infenfibly led into it : And while in fome Vices, Fafhion has almoft made them reputable, or at leaft gives Countenance and Encouragement to tbem ; Of the difficulties of CnAP.XIV. them ; in others, Men are apt to think (fley cannot be fafe, without doing the fame things, and ufing the fame Arts, which they fee others do and ufe. Cuftorn either renders Truth and Vertue fingular and ridiculous, or makes them feem dan- gerous and unfafe. So that Men chufe rather to follow a Multitude to do Evil, than ftraiten their own Meafures by the flighted and unfafhionable Maxims of Religion ; and they find it very hard to bring themfelves to make a better Choice; fo fatal a Temptation is ill Example. And upon all thefe Accounts above fpeci- fied, well might our Blefled Saviour af- firm, that wide is the Gate, and broad is the Way, that leadeth to 1)eftruttion, and many there be that go in thereat ; while at the fame time, ftrait is the Gate, and nar- row if the Way, that leadeth unto Life, and few there be that find it. CHAP. CHAP. XV. CHAP. XV. / O/ #*//<? Titfc&err. MATT. VII. 15,16,17,18,19,10. *Beware of Falfe Vrophets, which come to you in Sheefs Clothing, lut inwardly they are ravening Wolves. Te Jhall know them ly their Fruits : T)o Men gather Grapes of Thorns, or Figs ofThiftles? Even fo every good Tree Iringeth forth good Fruit : "But a corrupt Tree hingeth forth evil Fruit. c/4 good Tree cannot Iring forth evil Fruit : Neither can a corruft Tree bring forth good Fruit. Every Tree that Iringeth not forth good Fruit, is hewn down and caft into the Fire. Wherefore ly their Fruits yc Jhall know them. vol. 2. y OUR Of Falfe Teachers. ;UR BlefTedLord, drawing to the Clofe of his Sermon, concludes it in this and the following Paragraph, in fuch a Manner as fhould moft effectually enforce the Obfervation of the whole. And firft, as a Guard or Fence to that moft neceflary pra&ical Scheme of Religion, now ad- vanced by him, he warns his Difciples againft Falfe Teachers, whoforlpndsand Intereft of their own, would directly or indirectly debauch the Morals, as well as corrupt the Doctrine of the Church. His Caution given us hereupon feems to be to this Effect. " The Duties and Vertues I have here " taught you, are of the laft Importance a to the pleafing of God, and to the fa- w ving of your own Souls ; and becaufe * c they are fb, the Enemy of your Salva- ic tion will labour by all poffible Means " to divert you from attending to them, For this Purpofe he will raife up falfe 44 Teachers among you, who with plaufi- " ble Shews of Zeal and Sincerity fhall be for tracing you out new Ways to " Heaven. Beware of them therefore, 44 and afTure your felves, that whatever 44 Commiffion they pretend from me, u if they teach any Thing contrary to w what CHAP. XV. Of Falfe Teachers. 3 a 5 " what I have taught, or lay the Strefs " of Religion any where, but where I " have laid it, they are doing the Devil's " Work,not mine ; and whatever Appea- " ranees they may make of Sanctity, or " Zeal, or Wifdom, they are building " the Intefefts of their own Vanity or " Avarice upon your Credulity, Weak- " nefs and Corruption : Examine the " Fruits of their Doctrine, and ye will " foon difcover them. If it tend not to " Charity, Peace and Purity, to an in- " ward as well as outward Holinefs, in <( all the Branches of it, according to <c my Gofpel, ye may as well expect to " gather Grapes of Thorns, or Figs of ** Thirties, as expecl: Salvation by fuch a " Doftrine. If what they teach you c< were good, 'twould lead you to a good " Life, but if it amufe yOu with other " Things which ferve not to this Pur- 44 pofe, or lead you contrary thereto, this '* Wifdom is not frorri above, but is " earthly, fenfual, devilifh. The Na- " ture of a Tree is known by its Fruit. u And as every Tree that brings not forth w good Fruit, how fair foever it appears " in Leaves or BloITofhs, is good for no- " thing but the Fire : So (hall that Pro- " phet, notwithftanding his feeming "Zeal and fair Pretences, have his Lot " amongft the Wicked in eternal Fire^ Y 2 " who Of Falfe Teachers. CHAP. XV. who does not both by his Life and tc Do&rine, labour to recommend Religi- " on in that fincere and genuine Pra&ice " of it, as it is here laid down by me. In explaining this Paragraph farther, I will fhew, I. What Kind of falfe Prophets they are, of whom our Saviour here par- ticularly forewarns us. II. The Marks or Tokens whereby they may be known. I lhall begin with the firft. I. What Kind of falfe Trofhets they are, of whom our Saviour here particularly forewarns his Difciples. 'Tis plain by his Defcription of them, as coming In Sheets Clothing, that they are no pro- fefs'd and open Enemies to Chriftianity ; but fuch as under the Difguife of owning it, yea, and the Pretence of teaching it too, would corrupt the Simplicity of it. From the firft Ages of theGofpel, there have been many erronious and heretical Doctrines fcatter'd abroad, and fome of them in rhe moft efTential and fundamen- tal Points, as concerning the Divinity or the Humanity of drift, the Union of the two Natures, and the like, about which fome ignorant and fomePhilofophi- cal Men vented moft abfurd and falie Opi- nions. CHAP. XV. Of Falfe Teachers. 315 nions. So did the Simonians, the Cerinthi- ans, the Ebionites, the Nicolaitans, and other Hereticks, even while the Apoftles lived, as appears by the frequent Admo- nitions and Warnings left upon Record, in their Epiftles, againft fuch Doctrines. Thus early the Enemy fow'd his Tares; and the Virgin Church under the Tuiti- on of thofe infpired Guardians, the Apo- ftles themfelves, could no more be fecu- red from Herefies within, than Perfecuti- ons from without : And if the Canker fpread farther, and eat deeper in the fol- lowing Ages, it is not at all to be won- der'd. To fuch falfe Prophets as thefe, this Caution of our Saviour may be ex- tended. But confidering that his whole Difcourfe foregoing was upon Precepts furely fratfical, the Morals of a vertu- ous Chriftian Life, as necefTary to Salva- tion ; if we will fuppofe any Connexion of this Paragraph with all that went be- fore,we muft conclude he more particular- ly points at fuch falfe Teachers as fhould corrupt Mens Morals, or (whether di- rectly or indirectly) draw their Minds from the Simplicity and Practice of thofe Duties he had taught them. Andamongft thefe may be reckoned, (i.) Thofe who indulging the corrupt Nature of Man, inter-fret away the Stritt- nejs of our Saviour's Trecefts. Who by Y $ any 336 Of Falfe Teachers. CHAP. XV. any Mif conduct in their preaching, loo- fen the Bonds of Chriftian Morality, and countenance a greater Latitude in Man- ners than the I n ft r uftions of their Lord will juftify. 'Tis not to be fuppofed that any of them will openly and plainly fet themfelves againft Religion, or commend or patronize any Vice, but there are Abun- dance of Ways of doing the fame Thing in Effect. As when they palliate any finful and immoral Habits under the Stile of Frailty and Infirmities, which are not real- ly fo. When by a lax Interpretation, they enervate the Force of fuch Prohibitions or Commands in Scripture, as are really in the genuine Senfe and Defign of them, very ftrift and extenfive ; when they in- duftrioufly avoid preaching againft fuch particular Sins, as they know fome Per- fons of their Audience whom they have an Intereft to pleafe, or fear to difo- blige, are guilty of- or upon the like Principle a void infilling upon a fevere and difagreeable Duty : Whereas the Prophet Ifa. 58. r. Ifaiah was commanded (and 'tis the part of every Chriftian Teacher) to cry akud, not tojfare, to lift uf bis Voice like a Trum- fet, and pew the Teofle their Tranfgrejfi- ons and their Sim ; which furely may and ought to be done, without any rude and perfonal Reflections ; the Sin and not the Sinner muft be ftruck at- Religion be promo- CHAP. XV. Of Falfe Teachers. 357 promoted, but without Malice or Fafc{- on. Another Way whereby 'tis poflible to encourage Sin, inftead of preaching a- gainft it, is, exalting the Mercy of God in fuch an abfolute Manner, as to leatfe Men under a vain Dependance upon it, or not plainly and exprefly to contradict thofe Hopes, while they continue under the wilful Practice and Indulgence of their Sins. Such were thofe falfe Prophets whom God complains of, by the Mouth of Jeremiah, They have healed the fiBw/' j er . d. 14. of the daughter of my TeopJe flightly, fay* ingy Teace, Teace, when there is no 'Peace. I fhall only inftance in one other Method, which is a great Injuftice to the fevere Morality of the Gofpel, and I'm afraid has often proved of very ill Confequence in buoying Men up in a fatal Security un- der a vicious Gourfe of Life, and that is the flattering Eulogies and Characters gi- ven in Funeral Sermons, to Perfbns who with the Credit perhaps of one or two Vertues, have lived under the Guilt of many notorious Vices : Or the crying up others for Saints and perfect Patterns of Goodnefs, who lived but the common Life of Men, or but a little better ; fo- ber, and perhaps honeft; conftant at Church, and fair in their Dealings, but of whom nothing elfe appears, fo exem- plary either in pofitive Vertues, or in Y 4 their 3 18 Of Fdfc Teachers. CHAP. XV. their Exercife of Piety, as may juftifie fuch a Canonization. Now what muft the Audience naturally imagine hereup- on, they knew the Perfon deceafed, he was one of their Neighbour-hood ; they knew him to have given himfelf many Liberties, whileft he lived in what they called Good-fellow (hip, or in prophane Swearing, or in Lewdnefs, or at beft, we'll fuppofe they knew no harm by him. What muft they conclude, when they hear the Minifter fo extravagant in his Praife, but that, according to the Do- ftrine of their fpiritual Guide, if a Man fignalize himfelf but in fome one Vertue, . he is in a fafe way enough to Heaven, tho' he indulge himfelf in a courfe of ma- ny grievous Sins ; a Lord have Mercy^ when he is departing, fhall be calPd Re- pentance; and a confident ill-grounded Prefumption fhall pafs for Faith in Chrift; and then all is well with him, as if he had lived the moft ftrid and fanftified Life that could be. Or on Suppofition of the latter Cafe, the harmkfs honeft Man, who in all outward Appearance was neither very Good, nor very Bad ; muft not the Audience conclude, when they hear him cry'd up for a Saint, that fucn a Life as his, is even more than e- nough to bring them to Heaven ; that tp be fo.goodj is a fort of Supererogati- on, CHAP. XV. Of Falfe Teachers. 319 on, and that they are abundantly fecu- red of being happy hereafter, tho' they fhould fall a little fhort of him, when yet comparing all that appear'd in him with the ft rift Rules of the Gofpel, we are far from being fure, that he himfelf is Happy ; and therefore fhould not be told with fo much Confidence that he is. But whatever fecret Vertues he had which do not appear to us, they may avail (and we may charitably fuppofe there were fuch) as to his own Salvation ; yet what we did not fee we cannot imi- tate, and therefore his outward Conver- fation only will be nofafe Guide for ours. (2.) Another fort of falfe Teachers, whom doubtlefs our Saviour had in view when he gave this Caution, are thofe who with greater affearances of Sanctity and 'Devotion, will le refining vfon his Scheme ly fuferftitious Additions of their own. Men cannot be too Holy, or too Devout ; but they may be fedu- ced to place Devotion and Holinefs in that which really is not fo. Sincerity and Fervency, together with an humble, decent, unaffefted SerioufnefsinPofture, make 'Devotion in Trayer. A reverent Attendance upon God's Word and Sa- craments, a ftri<a confciencious Obedi- ence paid to all his Laws, an uniform Love and Practice of every Vertue, and every 330 Of Falfe Teachers. CHAP. XV. every Duty towards God, our Neigh- bour, and our felves, according as they are traced out to us in the Holy Scrip- tures, is Religion. But what have fome Men fubftituted in the room of thefe, who teach Men to place Devotion in the number or length of Prayers,inftead of Fer- vency ; and to place Religion in a round of pompous Formalities, and a thoufand fuperftitiousObfervances, which God has never commanded. This may be Fancy and Folly, but it cannot be Religion ; 'tis going out of the plain road to Heaven, which Chrift has (hewn us, into the By-paths of human Invention, which a jealous God will never countenance, and thofe that teach Men to do thus, are certainly felfe Teachers and Seducers, There is indeed a Principle within us, which will not fuffer Men to be with- out a Concern for pleafing God in fome way or other : They muft have a Reli- gion, whatever it is. And therefore con- fulting their own Lufts and Appetites as much as they can, they are moft eafily perfwaded to take up with a mechanical Religion, confifting chiefly in an out- ward Road of 'Performances, how labori- ous and expenfive foever they may be, than in fuch a genuine ^Devotion and ftriH: fartue ', as the Laws of God pre- fcribe: And thus they vainly think to com- CHAP. XV. Of Falfe Teachers. 351 compound with God and their own Confcicuces, by abundance of the Form, to fupply thtir Deficiences in, and their neglect of the vital Tower of Godlinefs. Thus did the Pharijees, who to eafe themfelves of the harder Duties oflovitig God with all their Heart, with all their Soul, and with all their Strength, and lo- ving their Neighbours as themjelves, found a way to be fatisfied with an outward ceremonious Purity, the wajhing of^uff, and Tots, and brazen Veftels, with many other the like trifling Obfervances, in- ftead of the weightier Matters of the Law, poftponing the Commandments of God, and rendring them of no Effect, by placing Religion where God had ne- ver placed it. Well may it be ask'd of fuch at the great Day, Who has required theje Things at your Hands? I muft add a third fort of falfe Teachers, equally included in this Caution. (3.) Thofe who teach and require any Dodrine or Do&rines to be received, as a necefjary Condition of Salvation-, which were not taught and enforced as fuch by our Saviour and his Apoftles. Now whether it be in Faith or Practice, or both, to preach or publifh a Doctrine as aneflential Part of the Chriftian Religion, and a necefTary Term and Condition of Salvation, which was not fo taught by Chrift 33* OfFalfe Teachers. CHAP, XV. Chrift and his Apoftles, tho' not a Do- drine contrary to what they taught, is to pervert the Chriftian Religion, and to corrupt the Profeflbrs of it. Chrift has not left it in the Power of the Minifters or Officers of his Church, to add any new Doftrine to his Religion. St. Paul, who was an <Afoftle (as he defcribes himfelf in the beginning of his Epiftle to the Galatians ) not of Men, neither by the lut ly Jefus Chrift, and God father ; to whom, as he fays farther, even the known Pillars of the Chrifti- an Church, James, Cephas, and John, gave the right Hand of Fellowfhif, viz. received him as a Companion equal to themfelves ; even this great Apoftle dif- claim'd all Power of teaching any other Doctrine, than what the Apoftles had preach'd, and the Churches received. 'But thd* we 9 or an oAngel from Heaven, fays he, freach any other Go/pel unto you, than that we have freactfd unto you, let him le accurfed. Which fhews, that the Foundation of the Chriftian Re- ligion was already laid, and that the Go- fpel which was then preach'd, was not .only immutable, but z\fo fitfficient : And that neither the infpired Apoftles, nor the unfmning Angels might either add to it, or take away from it. But here I muft interpofe this Caution, that tho' the ef- jentiat CHAP. XV. Of Falfe Teachers. 333 fential Parts of the Chriftian Religion cannot be altered, nor can there be any Thing added thereto, nor taken away by any Power upon Earth : Yet our Sa- viour has committed into the Hands of the Minifters of his Kingdom, a Power not only to proclaim and divulge, to en- force and urge, to maintain and defend, but alfo to explicate and unfold thole e- fential Articles, according to Occafions and Emergencies, and in Proportion to the Rule of Scripture, and the Analogy of Faith* Moreover, our Saviour has en- trufted with the Minifters of his Church, a Power to make Conftitutions and Ca- nons relating to the external Regiment thereof, as alfo to frame Liturgies and public Offices for the folemn Worfhip of God, and the Adminiftration of the Sa- craments, to appoint Times and Places of Worfhip, to determine fmaller Con- troverfies for Peace and Unity-fake, and to prevent Schifm and Divifion. All this the Minifters of Chrift may do, and be true and faithful Teacher P J, but to teach any Do&rine, contrary to the Doctrines of the Gofpel, or to add any Thing new, as an effential Part of the Chriftian Re- ligion, which was not made fo by Chrift and his Apoftles, is to be a falfe Prophet. (4.) And Laftty) Such alfo may be look'd upon as falfe Teachers, or Sedu- cers 334 ae e - CHAP. XV. cers from the true way of Salvation, the practical Piety and Vertue oftheGofpel, who are continually entertaining their Con- gregation with unnecejjary ^i/futes in Religion, and turning their Heads and Hearts to an over eager Zeal for Noti- ons, that are either Uncertain, or of lit- tle Importance* How many fuch Teach- ers are there in the World, who think themfelves Happy enough, if they can but ftart fome new Speculation to fpend their Zeal upon ; and Holy enough, if they do but furioufly advance in their In- ftruftions fome Point of Doctrine ( per- haps a meer Opinion) which happens in their Time to be deny'd by others, or oppofe what others have afterted, tho 1 the Point in debate is Lana Cafrina, an inconfiderable infignificant Thing to Sal- vation, which a Man may know or be ignorant of, believe or disbelieve, with- out being at all nearer to, or farther off from the Kingdom of Heaven ? And what's the Confequence of this Teach- ing ? It fublimates Religion to fuch Ni- ceties, as to make it wholly evaporate at length in a Sett of airy and ufelefs No- tions; and draws off the Application of Men's Minds, and the warmth and vi- gour of their Spirits, from the Praftice of Chriftian Duties and Vertues, 1 to Things that are not only little to the Purpofe of CHAP. XV. Of Falfe Teachers. g 3 5 of their eternal Happinefs, and which will never enter into Account at the Ex- amination in the Day of Judgment, whether they held the one fide, or the other : But which really have a Confe- quence dire&ly oppofite ; as thefe Opi- nions prejudice them with a furious and uncharitable Biggotry, and perhaps a Spi- rit of Perfecution, (if it lye in their Power to exert it,) againft thofe that think not as they do. I Ipeak not here of fuch Do- Urinal Points, as the Divinity of Chrift ; or any other which may be clearly pro- ved from Scripture, to be effential to the Chriftian Religion, and confequently to our Salvation by Chrift. To preach up thefe fteddily and zealoufly, is but ear- neftly to contend for the Faith once de- livered to the Saints ; but I fpeak of Mat- ters as are more difputable, more uncer- tain, and of lefs concern, I will not name them. Let every Teacher careful- ly and impartially examine his Doctrine by the Word of God, and let none of us be wife above what is written there, nor trouble our felves, nor amufe our Audience with ^Doftrines which have not ., profited them, that have leen occupied^ * I?< therein. I proceed now to ftiew, U. The Marks whereby a faJfe Trofhet ma) fa discerned. As to thefe I have in 536 Of Falfe Teachers. CHAP. XV. a great Meafure fore-ftalled my felf, in what I have faid already; for defcribing the Falfe Teachers, I could no other way do it, than by defcribing thofe 'Doffrincs which denominate and fhew them to be fuch. The evil Tendency therefore of their Doctrines, and of their way of Teaching, to divert Men from the E- fteem and Pra&ice of Holinefs, being pointed out by our Saviour himfelf, as the chief Mark whereby to difcover thefe Falfe Prophets (For by their Fruits, fays he, ye /hall know them,) and this being fufficiently fpoken of under the forego- ing Head ; I (hall not need to infift up- on it here again. But there are two other Marks, that may help us in the difcovery of them, worthy to be confide- red, 'Pride and Covet oufnefs : The one or the other of thefe being the governing Principle, that induces fuch Men to their corrupt Teaching, will fome way or other fliew it felf in their Conduct, if it be well obferved, and therefore thev may ftand for farther Tokens, to diftinguifh them from the true Minifters of Ch rift. (i.) *PnV<eisvery confpicuous in them, notwithftanding their great Diflimulati- on. A fecretThirft of being famed and talk- ed of, makes them uneafy to be reftrain'd to the ordinary Road of Preaching up a good Life, according to the plain and pra&i- CHAP. XV. Of Falfe Teacher f. 3 3 7 praftical Tenor of the Gofpel. They have here no Latitude to fhew their Parts, or recommend their Learning, and raife themfelves a Reputation, which they are vain enough to believe they merit, and therefore they affeft either Novelties in Doftrine, that their Underftanding and Wifdom may feem to be much above the Level of their Brethren, or a difputative and eager Zeal for fome Party, or fome Opinion already advanced by others, which they know is a popular way of en- tertaining an Audience, whofe Paflions are more eafily and more acceptably gra- tified than their Reafon, and who had ra- ther be taught to reft themfelves upon the 'Borders of Religion, than to be led into the Heart and 'Bowels of it, in fuch Da- ties as they do not care to praftife. They know that the vicious Part of Mankind is much the greateft, and con- fequently to obtain a general Applaufe, they muft not bear too hard upon Vice : They muft fow Pillows under Mens Arm-holes, and bolfter them up in an ea- fy fort of Religion, that will bring them only to the Surface of Morality ; and e- ven this for Form-fake, for corrupt Na- ture it felf can hardly be content with- out it; but to tell Men roundly of their Sins, to prefs them to a thorough Repen- tance and Amendment; to pur them up- Vol. 2. Z on Of Falfe Teachers. CHAP.XV. on the neceffary Exercife of all Chrifti- an Vertues and Duties, and to tell them plainly, there is no Salvation but in the way of ilncere and ferious Holinefs ; this they imagine would fpoil their Credit with the People, and therefore they preach to them what is infinitely Jejs to the Purpofe of Religion, but much more to their own. Sometimes indeed when Religion happens to be in repute, their AfTe&ations muft correfpond with it and then it is obfervable, they carry Things to an extresm: They fcrew Re- ligion up to Superftition, and even their Garb, their Gefture, their Voice, their Phrafeology or Expreflion, and every Thing elfe about them, is affefted, that they may by thefe means come to be ta- ken Notice of, and pafs for Men of extraordinary Strictnefs and Holinefs, Knowledge and Spiritual Gifts; thefe Singulariiies being mighty apt to ftrike People with a Veneration for them. And thus the Vanity of being admired, will fhew it felf in different Shapes, in fome mere direflK, by an haughty Air, an im- perious Converfation, a pofitive and pom- pous Way of Preaching, a vain-glorious Boafting mighty Things of themfelves, and an Affectation of fhewing their Parts and Learning: In others more craftily, by an affefted falfe Humility, put on on- CHAP. XV. OfPdfeTcaclers. ly to excite the red of the World, to praife and cry them up. Be ever jealous there- fore what a proud Man teaches, compare it carefully with -the Scriptures, and the Explications of better Men, and if it a- gree not with the latter, 'tis reafonable to be fufpe&ed ; if it agree not with the former, he is certainly a falfe Teacher. But if nothing of Pride, or its Confequen- ces appear in him, let it be well corf.fider- ed, whether there is not, (2.) Covetwfnefs, or a worldly In te- rete driving on in his Doctrine, and dif- cernable in his Behaviour. That this is a Principle very natural to Falfe Teachers j by which they are moft commonly ated (and whereby they may eafily be difcove- red) St. Tattl intimates to us, when he fpeaksof fome in his Time, Who fulverted^it. t. u, whole Monies, teaching Things they ought not y for filthy Lucre fake. A nd fo in his Epiftle to the Romans alfo, he fore-warns them, Rom. i& Afafc* / Me eel) you, 'Brethren^ mark them x7 * which caui'e T)iviJtQ?ts and Offences^ con- trary to the^Dvcirine which ye have learn* d; and avoid them : For they that are fuch) jerve not our Lord Jefas Chrift, but their own 'Belly ', and by good Words and fair Speeches, deceive the Hearts of the Sim* f/e. St. 'Peter alfo has left it upon Re- cord, that fuch there would be in after Ages of tbe Church. There (hall be Falfe * Pt. *, Z 2 T*acb- 1 ' 34-0 OfFalfe Teachers. CHAP. XV. Teachers among you, who frivily Jhall bring in damnable Herefies, 8rc. And through Covetoufnefs, /hall they with feigned Words make merchandize of you. The Love of Riches makes them teach what will fleafe rather than what will edify, puts them forward to a difputative and Party Zeal, as more for their Purpofe, than inculca- ting Piety and a good Life : T)efendance makes them afraid to fpeak out plainly againft Sin, or the fordid Thirfl and Trof- feff offome Gain, induces them to flatter the Vices of their Audience, by unfaith- ful and corrupt Interpretations of the Word of God ; or the like greedy Hu- mour ftirs them up to frame fuch new Doctrines, or advance fuch convenient Superftitions, as make to their own Pro- fit and Advantage. Whereas a true Mi- i Cor. 10. nifter of Chrift, feeks not his own "Profit, ** lut the "Profit of many, that they may le zCor.z.j.faved. Wrongs no Man, corrupts no Man, i Thef. 2. defrauds no Man. Neither at any Time 5- nj'es flattering Words, nor a Cloke of .Covetoufnefs, as Falfe Teachers do, but Breaches the Word of God with all lold- nefs- y whether it fhallpleafe ordifpleafe, and be an advantage or difad vantage to him. In all Things fljewing.himjelf a Pat- tern of good Works ; in Tloftrine Jhewing. Uncorruftnefs, Gravity, Sincerity. CHAP. CHAP. XVI. 34 , CHAR XVI. O/ f fe Necejfity of Obeying the fore* going precepts. MATT. VII. 21,22, 25, 24, 25, 26,27. Not every one that faith unto me, Lord, Lord, flail enter into the Kjngdom of Heaven : "Bui he that doeth the Will of my Father, which is in Heaven. Many will fay to me in that T>ay, Lord, Lord, have we not frofhefied in thy Name ? And in thy Name have caft out ^Devils ? And in thy Name done many wonderful Works ? ' *And then will I fvofefs unto them, I ne- ver knew you: "Def art from me ye that work Iniquity. Therefore, whofoever heareth thefe fayings of mine, and doeth them, I will liken him unto a wife Man, which built his Houfe upon a Rock: nd the Rain defcended, and the Floods fame, and the Winds blew, and beat Y 5 uf on Of obeying the . CH Apu upon that Huufe : oAmi it fill not, for it was founded nf on a Rock. *And every one that heareth theft' fdyings cf mine, and tioeth them not, (ball be likened unto a fooHfl) Man, which built his Houfe ufon the. Sand : eAnd the Ram dejcendtd, and the Floods came? and the Winds blew, and beat nfon that- Hvvfe : And it felly and great was the fall of it. L ** JJrE oncliifion of this mbft excellent Sermon of our Eprq^ does very aptly Crown the whole with one general *nd moft impor- tant Doctrine^ that the Yfy-ma.KCv of his Precepts, the living up in Practice to that noble Scheme of Re- ligion which he has left- us, is the only effectual Proof that we are Chriftians, the of>ly fa/e Foundation for our Hopes of Heaven. Or i'ftmay. he allow'd to exprefs his Senfe in other Words ; it is as follows, " Having revealed to you 'the Will of *V^ci:fo perfeaiy, rhat'it is impoffible ^.-fotryoU now 'to be.miftake-n in' your " Duty, I expet, that ye my Difciples c fliould be as exadb'-fn y.our "Obedience, .'** 8$ I hafre beeain my Revelation : For u the bare ProfeiTibir of my Religion, ? Y " the foregoingTrecepts. " the calling me Lord, .Lord, without <c a Practice conformable to fuch a Pro- " feffion, will be of no Advantage to " you at the Day of Judgment. Many " will fay unto me in that Day, Lord, ;c have not we fufficiently proved " our Difciplefhip by our extraordinary " Zeal for thy Service, and great Per- " formances in thy Name, fuch as Pro- ' phefying, cafting out Devils, and do- " ing many wonderful Works. Thefe " furely will entitle us to thy Favour " and thy Kingdom; acknowledge us " therefore as thy Followers, and re- " ceive us into everlasting Happinefs. " But my Anfwer to fuch vain Preten- " ders will be, that tho' they taught " my Religion, yet fmce they did not " pradife it ; tho' they caft Devils out " of others, yet fmce they did not caft " all wickednefs out of their own Heart ; " tho' they wrought many wonderful " Works, yet fmce at the fame Time, " they wrought Unrighteoufnefs, they " are no Difciples of mine. Hence from a my Prefence, all ye workers of Iniquity. " For without a ftricl: and confcientious u Obedience to my Laws, in the Courfe " of an Holy and Religious Life, Chri- " ftianity is but an empty Name, Zeal *' for it but a wrangling and contentious " Heat, Salvation but an idla and de- Z 4 :< ceitful 344 Of obeying tie CHAP. XVI. ceitful Hope. He therefore, -who not " only hears my Precepts but obeys them, ic who orders his Life and Converfation by the Rule of God's Word, as I have *' delivered it to him, is like a wife Man " who lays the Foundation ofhisHoufe u upon a Rock, which thus founded " ftands firm and fecure againft all the " Violence of Winds and Waves. But " he who grounds his Hopes of Accep- ** tance and Salvation on any other Bot- " torn than fuch fincere Obedience, is ** like a Man who builds his Houfe up- " on the Sand, which not being able to " withftand the Fury of a Tempeft, or " an impetuous Tide, will certainly be " beaten down about him, upon the firft " Attacks of either, and thus his Houfe (hall perifh. He Since not our Hearing only, but our Doing of the WiU of God, is declared by the Author of our Salvation to be the Rock alone, whereon we may fafely - build our Hopes of it ; my Bufinefs muft be to fhew the meaning of this Exprefli- on, or what is here to beunderftood by doing the Will of God. It is, in general, the being obedient to Chrift's Laws, the doing of thofe holy and righteous Works which he ordain'd we ffeould walk in, the fulfilling all Righteoufnefs eftablifh- fd in the Gofpel, and delivered in this Seiv CHAP. XVI. foregoing Trecepts. Sermon. But to prefent you with a more diftinft Explication of this, we are to confideiyioD bnssl OVE.I f ?fi ,b-!oW a'boDHosIuH 3fti -yd " I. That however diligent, zealous and fuccefsful we may be in doing thofe Things, which ferve to frof agate and fuffort Chriftianity, or accidentally re- late to it, as Means and Inftruments of true Religion, 'tis not fufficient to reach the Extent of what is comprifed in this Expreflion, of doing the Will <f God. Men are not therefore the true Difciples of Chrift, and efFeftually entituled to Salvation, becaufe they can defend the Truths of Chriftianity, or labour hard to gain Profelytes to it, or even work Mira- cles in behalf of it, not becaufe they con- ftantly attend the Preaching of God's Word, the Prayers of the Church, or pri- vate Devotions of their own, or reading their Bible, or other inftrudive Books of . Religion at certain Times of Leifure. Thefe Things, tho' good and excellent in their kind, tho' of great Ufe and Service to the Church, tho' very advantageous to their own or other MensSouls,are yet but the Means and Inftruments, not the End and Subftance of Religion. Attending diligently upon the outward Means of Grace, is a Duty neceffary to every Chri- ftian ; but not for its own Sake only ; if we 346 Of obey ing tte we flop there, 'tis all but vain Formali- ty and Hypocrify: 'Jis requiflte with relation to Faith and a good Life, but if they lead us not effectually ro thefe, they will never bring us to Salvation. And therefore our Saviour declares, that at the Day of Judgment he will anfwer all fuch after this manner, I never knew you, that is, I never approved or allowed of thofe Faculties and Powers ye pre- tend to, as the Condition of being my Difciples ; and yet that was the great Power of Prophefying, and doing Mira- cles, as appears by the Pretence they are brought in to make, Lord, Lord, have we mt frofhejied in thy Name, and in thy Name have caft out ^Devils, and in thy Name dwe wany wonderful Works. But fince the great Condition of the Gofpel, is Obedience to the Law of Righteouf- nefs; and that every one who nameth the NaweofChrifti depart from Iniquity; they w.ho are as well Workers of Iniquity as Workers of Miracks, who preach the Word of God, bur praclife it not, cannot expect the Portion and Inheritance of the * Difciples, of Chrift. To this Purpofe is iCor. ij.tliiat Difcourfe of St. Taul to the Corin- Tbo* I fteak with the Tongues of and Angels ^ have the Gift of Tro- es^ finder/land Ahfteries and Kjtow- Faith firong enough to re- move CHAP .XVI. foregoing Precepts. 34.7 move Mountains, if I have no Charity with all theje, I am nothing. And therefore tho' he allows the Acquifition of fpiritual Gifts for the Service and Edification of the Church ; yet he there plainly prefers Charity before all of that nature, as being the Subftance of that Condition required by Chrift : for Love the fulfilling of the Law, whereas the other is only the In- ftrument or Ornament of it in the World. But then, II. We are alfo to confider, that every fudden and imperfect Aft of Religion, tho' it more immediately tend to Holinefs, and may be the 'Beginning or a "Branch of it, every partial Sketch of Vertue and Good- nefs, tho' necefTary and commendable, fo far as it goes, is not therefore to be ac- .counted fulfilling of the main Condition, or fufficient to be called a doing of the Wit of God: For as the former might be com- pared to the producing of Leaves, the yielding of fome Ornament and Protecti- on to Chriftianity ; fo this may be re- fembled to the bringing forth of Buds and Bloflbms, which yet arife not to the bearing of Fruit. And it is very plain, that every Inclination and good Affedion for Religion, every honeft Purpofe and Refolutibn, every fudden Aft of Contri- tion and Humiliation, and Inftances of the Of obeying the CHAP. XVI. the like nature, which are but the < Zfc- ginnings of Religion, are not to be e- fteemM and charactered as fit Conditions of Acceptance and Difciplefhip. If they ftay there, the Duty is only in its Greens, in the firft Draught and Shadows; and if it never come to finifhing, the Men are like thofe Creatures which imperfectly refemble the Human Shape, the more de- famed for the rude Conformity. A Picture of this we have in the Defcription St. "Paul has given us, where he brings in one ju- ftifying the Law of God, that it is holy, juft and good, but yet he did not obferve it ; he accufes himfelf for what he did, and what he did not, For the Good that I vwuld, that I do not ; and the Evil that I would not, that I do ; that by virtue of his inward Man he delighted in the Law of God, but yet by the Strength of ano- ther Law in his Members, contending and ftrugling againft the Force of this, he was enflaved and captivated to the Law of Sin ; he had many good Affections by times, but no good thing abiding in him ; his Will was often right, and he refolved and purpofed many excellent things, but ftill he was defective in the Performance. This is the C ha rafter of one who is jet forward in his Work, but goes not on. with '.t : And of this Temper we fhall meet with many in the World, who have their 'ol 21 13 CHAP. XVI. foregoiwg ^Precepts. Fits of Repentance, Prayer and Fafting ; who hear much, and are angry with themfelves, condemn their own Follies, and think it reafonable they fhould live better : All which are excellent Lines of Duty, and fair Beginnings ; but then they fill them up with fuch a Mixture of Im- purity, fuch ill Colours, and foul Blemi- fhes, and frequent Apoftacies, that they deftroy their own Foundation : They would fain be better, but yet they are not ; nay, they go as far as Herod, who not only heard John "Baptift gladly, but did many things ; and farther than FeJix^ bQingfitll} per fwaded they fhould beChri- ftians ; and they do thus much towards it, that they correct fbme Follies, put a ftop to ibme vicious Habits, ufe the So- lemnities of Religion, and are very pun- dual and fevereu) fome external Obfer- vations of it ; but then they are weary, they will go no farther, they grow con- fident and carelefs, and having donefotne- thing, fancy they have done enough for Heaven, while Sin ftill retains its Hold, and the ftrong Man keeps PoiTefTion. All this is repreiented by our Saviour, in the Parable of the Seed, where that which fell on the ftony Ground, or amongft Thorns, or by the Way-fide, altho' it fpring up for a time, grows into fome De- grees of Height and Fairnefs, yet is loff before 3 5 o Of obeying the CHAP. XVI. before the Time of Harveft, and there is no Fruit arifes from it. Thefe are fa far from being true Difciples, that they are the Stain and the Reproach of their Pro- feflion, and inftead of the Rewards a Mu- red unto that Fellowfhip, they (hall find thofe contrary ones, of him who knew his Matter's Will, and did it not, they Jhall be beaten with many Strifes. But here, this Caution is to be interpofed, that fince the Strength and Power of Re- ligion grows by the Meafures of a Man, byeafy and undifcernable Decrees, that we be careful not to give an ill Name to every State of Imperfection : The Apoftles ufed the Compellation of Babes and little Children to fuch as were in this Infancy of Religion ; and fuch may be allowed, be- caufe they are growing up, their Strength encreafes, they fh'll rife higher in their Profeffion, and thefe are kindly and ten- derly to be treated ; but we are not fpeak- ing of the Children, but the 'Dwarfs in Religion, People of no Stature, and or' as little Hopes, who are already rifen to their full Pitch, when they may be faid to have but begun: and furely thefe are very unworthy the Stile of ' Difciples, whofe Meafure it is to be perfect, as fheir Father which is in Heaven is perfect. But then, ; ; III. CH AP.X VI. foregoing Precepts. 551 III. Thirdly, Since neither of thefe will fatisfy the Condition, what is it that wijl ? And here the Anfwer muft be in general, ^Doingthe Will of God, or a Life of Holinei's and good Wvrks, fpringing from a Principle of Fdtoh in Chrift. For thus ftand the Terms of the New Covenant, which God has made with us through Chrift our Redeemer. He that believeth^*1- on the Son hath everlafiing Life -, and he* 6 ' that lelieveth not the Son, (hall not fee Life, lut the Wrath of God alideth on him. Here is ever la/ling Life promifed by God, but Faith in Chrift exacted as the Condi- tion to be performed on our part. But St. James has told us, that Frith without Works is dead ; and left we fhould miftake in fo important a Concern ?s the Terms oF our Salvation, St. Taut (who has faid as much of Juftifiction by Faith as any- body) has moft clearly open'd the Terms of this Covenant, with regard to Works alfo, when he thus reprefents the En- gagement both on God's part and ours. The Foundation of God ftandeth fare, ha- ^ Tim. *. Ding this Seal, the Lord knoweth them that I? * are his\ and let every one that nameth the Name of Chrifl, defart from Iniquity. God is pleafed to engage on his part to take care of us in a particular manrteJ, and to fave us; but then our Part of the Cove- 3 5 a Of 0%'^ *^ CHAP. X VI> Covenant is, tv depart from Iniquity, that is, to live in an entire Obedience to the Commands and Prohibitions laid before us in the Gofpel. And this is a Condi, tion fo abfolutely necefTary, that he elfe- where reprefents it as the great Defign and End of our Redemption. Chriflgave tz. n-himfelf for us, that he might redeem us from all Iniquity, and furify unto himfelf a feculiar Teofle, zealous of good Works. The Grace of God affeafdforthisfurfofe, to teach us, that denying Ungodlinefs and worldly Luffs, we fhould live folerly, righ- teoufly and godly in this frefent World. So that when we fpeak of Faith, as that which faves us, we mean fuch a Belief in Chrift, our Saviour and Lawgiver, as makes us chearfully give up our felves to the Conduct of his Spirit ; Obedience to his Laws, and Dependance upon his Sa- crifice, to render us and all that we can do acceptable to his Heavenly Father. When we infift upon good Works, 'tis as the genuine Effect of fuch a true Faith, and fuch an Effect, as if it do not follow and appear, our Faith is vain, and all our Hopes of Heaven deceitful. From this clofe Connexion between Faith and good Works, it is, that when either are named, as the Condition of Salvation, the other is understood. And therefore, 'Doing the Will of Gody includes both Relieving in CM?, foregoing Precept. 353 Chrift, and living up to that pra&ical Rule of Right eoufnefs, which he has or- dain'd for us to walk by. For thus our Saviour determined in anfwer to theQue* ftion of thofe Auditors, who demanded what they muft do to work the Works of God ? This is the Work of God (fays he) J hn 6 - that ye believe on him, whomhehathfent.* 9 ' Here then we have a large ProfpecT: : for that we may be the Difciples of Chrift, we are to believe his Revelation, and to obey his Commands, and to reverence him as our Saviour and Lawgiver, and in imitation of him to put on the Form and Habit of a new Creature, in Ne wnefs of Life, a Courfe of Chriftian Holinefs and Vertues ; Sobriety with regard to our felves, Juftice and Charity towards our Neighbour, Piety and Zeal towards God. This is the great Purpofe of St. James, in % his Difcourfe concerning the Perfection of - the Chriftian Life, in the ftricl: Union o Faith and good Works, where he afligns a juft Portion of Duty to both : for he -who believes, does what he ought. Thou believe ft, fays he, that there is one God, fcm. *. thou doft well, but then believing alone 19 ' is not enough, for Faith without IVorks is dead, and the Religion of it is no more than the evil Spirits are able to praHfe,<r the 'Devils alfo believe a?id tremble. The Apoftle reprefents it by the Infignifican- Vol 2. A a cv 354- Of obeying the cy of the kind Words of him, ^ho bids his needy Brother depart in Peace, and get him better Cloaths and fuller Provi- vifions, but ftill aflifts him not in either ; the Negled betrays the Charity, and the Man is yet as naked as before : Even fo Faith, altho' it be the ProfefTion of the Truth, and thofe found Words which Chrift revealed ; yet when it {bands thus By it felf, aflifts nothing to Vertue and the Perfe&ion of Religion ; it is but na- k'ed, nay, worfe than that, fays the A- poftle, it is dead : But when it infpires arid| actuates all the remaining Parts of Duty, when it is an Argument and a principle, when it provokes to Holinefs, when it convinces the Man, and fupports his Religion ; then a Chriftian may be faid to be doing the Will of God: and triis is to arrive to the Degree of a new Creature, viz. to live the Life of Chrift, to keep the Commandments of God, to do the Work and Bufinefs of renewed and transformed People, to live after the Spirit, and not afrer the Flefh ; which being the old and natural Principle, , is urifit to govern the new Life. And now that we have gone thus far, ye may ima- gine, that there is nothing farther to be added : But there is one Word remaining, which can by no means be fpared from this Argument, Our Endeavours mult extend ^W CHAP. XVI. foregoing Precepts. 255 - extend to eALLtheWiUof God, and not to fome Parts only. Therefore, ! IV. Fourthly, Let it be obferved, the true Difcipie of Chrift fets no Bounds to his Obedience: He neither ftraitens it with regard to the Sabjetf, nor the 'De- gree or Measure. He does not pick and chufe what Commands he will comply with, and reject the reft ; he does not fingle out the moft eafy, grateful, popu- lar, or advantageous Vertues ; but as chearfully takes up the Yoak of the moft difficult and painful, the moft unpopular and felf- deny ing, whenever Providence puts an Occaflon for them in his way. He does not only adhere to his Ditty while the Sea is fmooth, the Weather feir, and the Wind favourable ; but under the rougheft Storms of Temptation, Afflicti- on, or Perfecution : He will not recede in any point from a good Confcience, let what will happen ; his Duty he both knows and does, the Event he leaves to God. Nor' will he ftint his Vertues as to the Growth and Meafure of them ; he knows he can never be too good, and therefore he incefTantly labours to grow better ; he daily ftrives to improve in a more nice and ftrift Obedience to all God's Commands, in a more fervent and de- Vout Performance of all Duties, and in a A a 2 more 356 Of obeying the CHAP. X VK more exalted Degree, and a mor-^ exact; Pra&ice of every Vertue.^. In fhon, he aims at 'Perfection, tho 7 in this Life he cannot reach it : The Love of God con- ftrains him ; he would be like God, be- caufe he loves him, and is therefore in love with Holinefs. He thinks (and he thinks truly too) that he does not fuffi- ciently do the Will of God, if he can fa- " r himfelf with any thing fhort of an exact and perfevering Conformity there- to: for we are exprefly commanded by ^ at - 5- our Holy Mailer, to be ferfeff, as our Fa- * ' ther which is in Heaven is ferfeff ; that is, fincerely to endeavour to come as near the Pattern of his excellent Holinefs as we can, by copying it in all manner of Vertues, and in the moft exalted Height of them. So St. Taut exhorts alfo, / be-. i TheiT. fi ee h y OUi) 'Brethren, and exhort you ly the Lordjefut Cbriff, that as ye have received of us how ye ought to walk, and to fleafe God, ye would abound more and more. And aPet. i.$. fo St. "Peter too, Giving aUTXllgence, add to your Faith, Vertue ; and toVertue, Kjiow* ledge ; and to Knowledge, Temferance ;- and to Temferance^ 'Patience ; and to 'Pa- tieace, Godllnefs ; and to Godlinefs^ Tiro-; tperly Kjndnejs and to 'Brotherly Kjud-- nefs, Charity : for if thefe things Is inyou? and abound, they make you that ye flail nci- tber Is la-iieen nor uvfiititfuj int . foregomgPrecepts. 357 o/ our Lordjefas Chritf. Where ye fee plainly, that it is required, not only that thefe things fhould be in us, but that we fhould abound in them ; and by this continual and induftrious Progrefs to- wards Perfe&ion, we fhall make it ap- pear we are true Chriftians. If it be de- manded, whether this Height of Perfe&i- on, or continual Induftry to attain it, be fo necefTary, that we cannot be true Dif- ciples of Chrift without it ? I anfwer, That he alone belongs to Chritf, who hath Rom - 8 -9- the Spirit of Chriff abiding in him ; and where the Spirit of Chrift dwells, it will afluredly poffefs a Man with a moft ar- dent Defire and Ambition to be whatever Chrift would have him, andtofpeakand aft as Chrift would fpeak and act upon a like Occafion ; it will always ftimulate .arfi i and excite to farther Degrees of Holinefs, becaufe he inwardly delights in the Law of God, and is thoroughly convinced of the Reafonablenefs, the Pleafure, and the Excellence of the Divine Life. I anfwer aifo, that tho' Perfe&ion cannot be at- tain'd in this Life, and therefore we may be Chriftians without attaining it ; yet our Duty herein is fo plainly laid down, that I dare by no means fay we can be faved without fincerely and diligently aiming at it, and coming up to it as nearly as WQ may and tho' Almighty God may pleafe, A a 5 put 258 Of obeying the CHAP. XVI. outoftheFulnefs of his Mercy, tojicceft of left, yet fince he requires fo much, it jnuft be look'd upon as the only fafe Rock, whereon to lay the Foundation of a Chriftian's Hopes of Happinefs. Per- haps this may offend thofe who are for getting to Heaven with OA little Trouble, as they can^ and are for no more Vertue, Piety and Goodnefs, than they think will juft ferve to fave them : but this cannot be help'd ; for we muft be faithful, and in fetting down the Meafures of Duty, we are not to examine what Men ufually do, or what they have a mind to do, but what God requires of them. Thus (bytheBleffingofGod) I have finifhed my Explication of this mod ex- cellent Sermon of our Saviour in the Mount, and have endeavoured to ihew the true Meaning, Latitude, and Extent of every Precept : and were this noble Scheme of Religion put in practice by all thofe that pretend to be the Difciples of Chriit, how glorious and how comfort- able a Place would even this World be ; which, on the contrary, neglecting thefe Rules, which would make them happy as well as holy, it is filled with Violence and Injuftice, Feuds and Factions, Im- piety, Profanenefs, and Hypocrify, Lewd- nefs and Debauchery, Ceniorioufhefs and and every Vice that CHAP. XVI. foregoing Precepts. may make one another uneafy here, or lead ro Eternal Mifery hereafter. What .yet remains, is only to confider the Hiftorical Conclufion of the Evange- lift upon this Sermon, and his general Obfervation of the Manner of our Savi- our's Teaching, and the Effeft of it, ^&* ^' r . ^2?^3i^ 3fh ni 'juotv W3fR OJ b3 v ILf( A a 4. The " " iDoq^fi a ^" The CONCLUSION. jQ MATT. VII. 28, 39. ftW p #/}, when Jefies had ended thefe -Sayings, the "Peofk were aftoniffied at his 'Doftrine. For he taught them as one having e,dutho- rity, and not as the Scribes. H E S E are the Words of the Evangelift St. Matthew, wherein he fhews what Effeft our Saviour's moft excellent Sermon had upon the' Audience, The 'People aftonified at his c Dotfrine. A nd J ike- wife what it was that made that Impref- fron upon them, viss. the 'Difference there was in the Authority of his Teaching, from that of the Scribes. Let us there- fere look into the 'Ground of their Afto- nifhment, the 'Difference they objerved in --* , The CONCLUSION. 361 our Saviour's way of teaching from that of the Scribes. .The Evangelift expreffe* it thus, He /aught them * fww i^w, as one thatsftad Tower or aAuthority^ and not as the Scribes. Commentators differ ia explaining this Word iwi'*, which our Tranflation renders o/luthority ; but in- cluding the feyeral of their Interpreta- tions, and adding farther what I take to be implied therein, I fhall fum up the Differences of our Saviour's Teaching from that of the Jewifh Doftors, fo far as I think was here intended by thatdiftinr guifhing Character of Authority or Tower, under the following Heads. (i.) He taught them as a Profhetfent from God to perfect and compleat the Re- velation of his Will, and not as a meerly human Teacher. The Spirit of Prophecy had ceafed in the Church for feveral A- ges ; the Scribes did not pretend to it. They only taught what they had learn'd in the Schools of their Rabbi's, explain'd and commented upon the facred Text ; and this very corruptly too. But our Sa- viour knowing that he was come from God, with full Authority not only to ref- cue the Moral Law from their falfe Glo fes, but to refine upon the Text it felf, jiot only to explain, but to improve and per- fect it, exprefs'd himfelf in a manner fui- table to his High Commiffion. Te have leen The CONCLUSION. been taught, fays he, by you* Learned Dtforsfo andfo; *BUr I SAT UNTO TO U thus and thus. Here therefore %as an Air of Authority in his Preaching, which the Scribes neither did nor could pretend to, and which accordingly his Audience knew nothing of before. (2.) This Authority in his Preaching was attended with and illuftrated by a Tow^er of working Miracles ; which evi- dently fhewed him to be a Teacher more than human. Fortho' this upon the Mount was one of his firft Sermons, yet even be- fore this (yea, and immediately before it) he had gone about healing all manner of Sickneffesy and all manner of 'Difeafes a- mongft the Teofle. And the Admiration of this Divine Power in him, it was that actually drew the Multitude toge- ther about him, when he delivered this excellent Sermon. Here therefore was fuch a Proof of his Prophetic Midi on, fuch an Authority added to his Difcourfes, as muft needs amaze the People, who had never known any thing like it from their other Teachers. (3.) The Matter of his Doftrine was every way worthy of a Teacher fent from God. The Scribes indeed entertain'd the People with a Set of idle Traditions, Su- perftitions, and trifling Obfervances, and many little ExadnejQTes in Ceremony: But The CONCLUSION. But our Lord inftrufted them in the weightier Matters of the Law, laid out to them a moft divine and excellent Scheme of Morals, and taught thslnfide as well as the Outfide of Religion. He would not fuffer them to reft fatisfied with the formal Shews, or with the out- ward Mechanifm of Vertue ; but carried his Precepts to the Heart, requir'd Since- rity in the inward Man, and thereby al- fo fhewed an Authority to which the Scribes could not pretend : for who can impofe Laws upon the Heart, thzThotights and the 'Defires of Man, but God who made him, and fent our BlefTed Lord, his only and eternal Son, to inftruct and go- vern him ? (4.) And laftly, thefe Precepts were delivered with fuch a Certainty, "EoUnefs^ and Tlaimefs, as far excelled the Teach- ing of the Scribes. They, as being guided only by the Opinions of their Schools, could deliver nothing clearly, and with a full AfTurance ; and as human Ignorance might miflead them, fo did human Paf- fans too : They were to oblige the People by ferviie and undue Compliances, ener- vating the Law of God by fuch Interpre- tations, as would gratify the Pride, and other Vices of their Congregation, or give fuch a Turn to Religion, as would beft ferve their own bafe and worldly Inte- refts. The CONCLUSION. re/h. On the contrary, our Saviour's* Teaching was with a pofitive and defini- tive Certainty, becoming one who tho- roughly knew the Mind of God, one in whom was hid all the Treafures of Wif- dom and Knowledge, in whom dwelt all the Fulnefs of the Godhead bodily. For John 5. fc whom God hath lent (faith John the 'Baftift, fpeaking of our Saviour) fyeak* eth the Words of God ; for God giveth not the 5 fir it by Meafure unto him. And as he delivered his Precepts with an authori- tative Certainty^ fo he delivered them with an authoritative Boldnefs and Im- partiality : he had no occafion to fear that any thing in his own Conduct fhoujd re- proach him with his own Precepts. He boldly delivered the moft fevere Doctrines and Inftructions, not caring whom they would difpleafe ; hefearcfrdthe Wounds of that imperfect and corrupt Morality the Scribes had taught them, to the lot- tom, as knowing that this was necefTary to fet them right, aud bring them into the healing Way of Salvation, tho' their falfe Guides would ftorm at it, and the People too would probably be offended to he undeceiv'd, and put upon a more labo- rjous and effectual Straitnefs than that to which they had hitherto been trained. Thus I nave explain'd, as well as I am able, the Difference betwixt our Saviour's Teach- The CONCLUSION. 565 Teaching, and tjiat of the Scribes, in re- fpeft: to the ^Authority and Tower with which he .preach'd, according to the E- vangelift > s Obfervation. I fhall conclude with a few Words to recommend the Ex- cellency of the Revelation made by Chrift (including the whole Syflem of it, as well as this his Sermon on the Mount) which fhould farther affeft us Chriftians with a fpecial Regard to it. And here parti- cularly we are to confider, that it was the Revelation, not of an inferior Prophet, tho' commiflioned and infpired from Hea- ven; but of the Eternal Son of God, under the Difguife of Human Nature. And of how much greater Authority fuch a Re- velation ought to be, we may learn from the Author to the Hebrews, Therefore^ z * f we ought to give the more earnefl heed to the things which we have heard, left at any time wefiould let themflif. For if the Word ffoken by eAngels was fledfafl^ and every Tranfgrejfion and ^Disobedience re- ceiv*d a jufl Recommence of Reward ; how Jhall we ejcafe, if we neglett fo great Sal- vation, which at the firfl legan to le ffo- ken by the LORT>, and was confirmed to us by them that heard him. And again, Mojes was faithful as a Servant > but Chrift Heb. 3 . *, as a $QH over his own Houfe, or Family, 6 ' the Church. Thus does the Apoftle am- plify the Authority of Chrift's Teaching,' as The CONCLUSION. as being firft revealed to the World, not by Angels, not by Prophets, not by ufual and common MefTengers ; but ly the Son of God himfelf. We are to confider this Revelation alfo as moft clear and perfpt- cuous. The moft important Truths were formerly hid in Types and Symbols. Mo- fes had a Glory upon his Face, but a Vail put upon that Glory. But now the Vail *Cor.3. upon his Face is done away in Chrift, and we all with of en Face, as in a Glafs, behold the Glory of the Lord. Now are the greateft Truths and Promifes no more mask'd under Types and Shadows, but expofed unto us with open Face. No Pre- cepts can be plainer or better than thofe which are given us by our Saviour. Were all the Philofophers of former Ages, were all the Prophets that ever lived, were all the Angels that are in Heaven, fummon'd to meet and confult together, to prefcribe Laws, and to propofe Motives to Human Nature, they could not add one ufeful thing to what Chrift has revealed. He has forbidden whatever difhonours God, difturbs the World, or weakens and ble- mifhes Human Nature, as Pride, Cove- toufnefs, Senfuality, and all the other Sins that flow from them ; and on the contra- ry, has commanded whatever tends to the Glory of our Creator, to the general Welfare of Mankind, and the Eafe and Com- CONCLUSION. Comfort of every fmgle Perfon ; as, Faith in God for ouivSupport under all the Un- certainties ^of this World ; Love to him, that we may enjoy him, and fo be happy and blefTed in him ; mutual Love to one another, and all the Vertues thence ari- fing, Meeknefs, "Patience, and Humility, that we may be eafy to our felves, and alfo helpful each to other. And laftly, that we may want nothing to perfwade or afiift (incere Obedience to thefe Pre- cepts, our Saviour allures us of God's Grace to ftrengthen our Weaknefs and Infirmities. He threatens everlafting Woes to obftinate and impenitent Sinners, and he promifes eternal Happinefs to eve- ry true and faithful Penitent. We may add farther, that this Revelation by Chrift is the very lafl Revelation, that God will ever make to the World, and therefore we ought to have the greateft Regard imaginable to what he has delivered to us as the Mind and Will of God. All for- mer Revelations were but Introductions to this, carnal Ordinances, fays the A- poftle, imfofed on the Jews tiU the of Reformation. This Time of Reforma- tion was the Difpenfation of the^ Gofpel by our Saviour. God, who at jundvy Times Heb, and in divers Manners fyake in Times faft z * unto the Fathers ly the Trofbets, has in thefe lajt 'Days ffoken unto us by his Son. The 368 The CONCLUSION. The Gofpel therefore is the laft Eftfcpvery and Attempt of the Divine Wifdom for the Reformation of the World ; nothing has fmce appear'd, or ever will appear by Divine Authority and Appointment, to make the leaft Alteration in it. If ever we aim at or expedt eternal Happinefs, it muft be in the Way which Chrift has taught us, upon thofe Terms, upon that Faith, and that Scheme of Piety and Ver- tue, which He has prefcribed to us. Let us therefore pray in the Words of our moft excellent Church, "Bleffed Lord, who haft caufed all holy Scriptures to le written for our Learning ; Grant that we may in fuch wife hear them, read, mark* learn, and inwardlf dige ft them, that by Tatience and Comfort of thy holy Word> we may em- Irace and ever hold faft the llejjed Hofe of everlafting Life, which thou haft given in our Saviour Jefets Chrift. Amen. FINIS. University of California SOUTHERN REGIONAL LIBRARY FACILITY 405 Hilgard Avenue, Los Angeles, CA 90024-1388 Return this material to the library from which it was borrowed. JUL 06 1998 Subject to Recll UC SOUTHERN REGIONAL LIBRARY FACILITY liilll A 000020645 8