ExUbris C. K. OGDEN THE LIBRARY OF THE UNIVERSITY OF CALIFORNIA LOS ANGELES SERMONS ON SEVERAL SUBJECTS; SERMONS O N SEVERAL SUBJECTS, By THOMAS S E C K E R, LL.D. Late Lord Archbiftiop of CANTERBURY. Publifhed from the Original Manufcripts, By BEILBY PORTEUS D.D. and GEORGE StiNTON D.D. His Grace's Chaplains. VOL. I. A NEW EDITION. LONDON: Printed for F. and C. RIVINGTON, in St. Paul's Church- Yard ; and B. and J. WHITE, at Horace's Head, in Fleet-Street. MDCCXCV. 3V 5733 v/. / ,C O N T E N T S. SERMON I. PHIL. iv. 8. Finally, Brethren, whatfoever Things are true, whatfoever Things are bonejl, whatfoever Things are juft, whatfoever Things are pure, whatfoever Things are lovely, whatfoever Things are of good Report -, if there be any Virtue, and if there be any Praife, think on thefe Things. p. i SERMON II. TOSHUA xxlv. i c. J +} And if it feem evil unto you to ferve the Lord, chufe you this Day whom you will ferve : whether the Gods which your Fathers ferved, that were on the other Side of the Flood-, or the Gods of the Amdrites, in wbofi Land ye dwell: but as for me and my Houfe, we will ferve the Lord. p. 25 A 2 S E R- iv CONTENTS. SERMON III. MATTH. xxii. 37, 38. Jefusfaid unto him, Thou flak love the Lord thy God 'with all thy Heart, and with all thy Soul, and with all thy Mind. 'This is the firft and great Commandment. p. 49 SERMON IV. MATTH. xxii. 39. And thefecond is like unto it, Thou fialt love thy Neighbour as thyfelf. p. 97. SERMON V. Preached on the firft Sunday in Lent. MATTH. iv. i. 'Then was *Jefus led up of the Spirit Into the Wil- der 'Kefs, to be tempted of the Devil. p. 103 SERMON VI. Preached at the Chapel Royal, St. James's ; on Palm Sunday. PHIL. ii. 21. For allfeek their own, not the Things which are Jefus ChrijTs. p. 125 S E R- CONTENTS. v SERMON VII. Preached at the Chapel Royal, St. James's j on Palm Sunday. GAL. vi. 14. But God forbid that I jhould glory, fave in the Crofs of our Lord "Jefus Chrijl : by whom the World is crucified unto me, and I unto the World. p, 147 SERMON VIII. Preached on Eafter Sunday. COL. iii. i, 2. If ye then be rifen with Chrijl, feek thcfe Things which are above, where Chrijl Jitteth on the right Hand of God. Set your AJfettion on Things above, not on Things on the Earth. p. 171 SERMON IX. i JOHN ii. 7, 8. Brethren, I write no new Commandment unto you, but an old Commandment, which ye had from the Beginning : the old Commandment is the Word, which ye have heard from the Beginning. Again, vi CONTENTS. Again, a new Commandment I 'write unto you : which Thing is true in him and in you ; be- caufe the Darknefs is paft, and the true Light nowjhinetb. p. 195 SERMON X. 1 PETER iv. 8. And above all Things have fervent Charity among yourfelves : for Charity foall cover the Mul- titude of Sins, p. 217 SERMON XI. M A T T H. X. 34. Think not that lam come to fend Peace on Earth: I came not to fend Peace, but a Sword, p. 241 SERMON XII. ISAIAH i. 16, 17. Ceafe to do Evil, learn to do isoelL p. 267 SERMONS XIII. XIV. 2 SAM. xii. 13. And David faid unto Nathan, I have finned againft the Lord. And Nathan faid unto 2 David, CONTENTS. vii David, The Lordalfo hath put away thy Sin : tbou Jhalt not die. p. '289, 311 SERMONS XV. XVI. E P H. V. II. And have no Fellow/hip with the unfruitful Works of Darknefs : but rather reprove them. P- 333 355 SERMON XVII. LAM. iii. 40. Let usfearch and try our Ways, and turn again to the Lord. P- 379 S E R- SERMON I. PHIL. iv. 8. finally, Brethren, wbatfoever Things are true, ivbatfoever Things are boneft, whatfoever Things are juft, ivhatfoever Things are. pure, ivbatfoever Things are lovely, ivbatfoe'jer Things are of good Report -, If there be any Virtue, and if there be any Praife, think o?t thefe Things. AS the excellent Characters of the firft Believers and Teachers of Chriftianity are in general a ftrong Recommendation of it to Mankind: fo that of St. Paid in particular mines with diftinguimed Luftre through his whole Hiftory; but efpecially his Epiftles^ the faithful Pictures of his Soul. Even in this mort one to the Pbilippians y it is furprizing to obferve, how great a Variety of moft exalted and engaging Virtues he (hews. The Authori- ty of the Apoftle is fo perfectly tempered with the Condefcenfion of the Fellow- Chriftian : VOL. II. B the 2 SERMON I. the Expreffions of his Tendernefs for thofe to whom he writes are fo indearing and inftru&ive at the fame Time: his Acknowledgments of their Kindnefles to him, fo equally full of Dig- nity, Humility and Difintereftednefs : his Mention of his paft Perfections is fo mild; and of his prefent Danger, (for he wrote from a Prifon) fo cheerful: his Attention to the fup- porting of their Courage is fo affecting; and .his Confidence, that both he and they fhould perfevere and conquer, is fo noble, and yet fo modeft: his Deliberation, whether Life or Death be eligible, is fo calm; and his Prefe- rence to live, even in Mifery, for their Sakes and that oftheGofpel, is fo genuinely heroic, yet fully equalled by the compofed and tri- umphant Mention, which he elfewhere makes, gf his approaching Martyrdom : his Zeal for propagating Religion is fo ardent; yet attended with fo deep a Concern, that it be indeed true Religion : he is fo earneft to guard them, both againft a fuperftitious Reliance on outward Qbfervances, and a licentious Abufe of the Doftrines of Faith and Grace ; fo felicitous to improve them in rational Piety, and meek be- neficent Virtue ; fo intent to fix their Minds on every thing worthy and amiable, and raife 9 them SERMON I. 3 them above every thing gloom^ or anxious ; his Warmth in this glorious Caufe, is fo far from being affected or forced ; and every Ex- preffion fo evidently flows from a Heart, which cannot help overflowing, that, whoever mall read but this one Epiflle with Attention and Fairnefs, under all the Difadvantages of a Tranflation made Word for Word, and broken into fhort Verfes, will feel a ftrong Impreffion on his Mind, that the Writer of it mufl have been an uncommonly great and good Man j every Way deferving of the high Rank, which he claims, of a commiffioned Servant of God, and incapable of claiming it falfely. But, befidos being thus moved with the admirable Spirit expreffed, and the fublime Precepts diffufed, throughout the whole ; it will be ftill a new Subject of Efleem and Won- der; to fee the Force and Subftance of them all collected at laft into one brief Exhorta- tion ; comprehending in fo narrow a Space, the intire Compafs of virtuous Difpofitions, and right Behaviour, as is done in the Text: to which he fubjoins with confcious Boldnefs, appealing to all which they had learned and re- ceived, and beard and feen of him*, that this had been his own Difpofition and Behaviour: yet Phil. iv. 9. B 2 humbly 4 S E R M O N I. humbly confiders himfelf as not having al- ready attained or being already perfetf, but merely as $re/mg towards the Mark of the Prize of the high Catting of God ; and not only ufes his own. Prayers, but begs theirs alfo, that, through the Supply of the Spirit of Jefus Cbrift, all things may turn to his Salvation'. We cannot help honouring fuch a Chara&er : but, if we hope to be the better for it, we muft alfo imitate it. And therefore let us examine with this View, that Defcrip- tion of it which I have read to you. Had the feveral Phrafes, ufed in it, been as nearly as poflible equivalent, and accumulated only to convey the intended Meaning more fully and ftrongly, this would have been warranted by the Example of the great Roman Orator : who profefTes to have done the fame Thing on a like Occaiion d . But there is a fuperior Accu- racy and Beauty in the Words of the Apoftle. Each of them iingly hath a diiimct Senfe: and b Phil. iii. 13, 14. c Phil. i. 19, 20. d Nihilcnim habet prteftantius [natura], nihil quod magis ex- petat, quam honeliatem, quam laudem, quam dignitatem, quam Uccus. Hifce ego pluribus, iiominibusunaui rcm declarari volo: fedutor, ut quamriuxiuiefigfiilkeai, pluribus. Cic. lulc. Difp. 1. ii. c. 20. See alfo A. Cell. 1. xiii. c. 24. where feveral Inftances of this Manner of fpeaking are given, and Reafons for italledged; and Cic. De N. D. 1. ii. 7. and De Fin. 1. iii. c. 4. joined I- 5 joined together they form a connected and complete Body of Duty, as will appear by ex- amining them feparately: which I mall there- fore do in the firft Place ; and then, Secondly, make a general Obfervation upon the Whole. Truth, always prefent to the Mind of God, is the Ground of his Commands; and, fo far as difcerned by us, is the Ground of our Obe- dience. On this accordingly the Apoftle here builds, and lays for the Foundation of his whole Superstructure, Whatfoever things are true : that is, conformable to the clear Percep- tions of our Understandings, the inward Feel- ings of our Hearts, the known Circumstances of our Situation. Setting out thus, he excludes, in the first Word, from being any Part of Christian Duty, every thing romantic and vi- iiohary, all Refinements of falfe Honour, all Enthusiasm of a heated Fancy. But he enjoins at the fame Time, whatever is reafonable and right; be the Practice or Notions of the World as contrary to it, as they will : whatever the fovereign Principle of Confcience dictates, though Passions and Appetites may draw pow- erfully another Way ; whatever the impartial State of any Cafe requires, let Vanity or Interest make ever fo much against it : what we owe to our Maker, no lefs than what is due to our B 3 Fellow- 6 S E R M O N I. Fellow-creatures : what divine Revelation teaches, no lefs than what human Faculties dif-n cover : what the future as well as the prefent; Condition of our Being demands. For our Relations to God are as real, and infinitely more important, than to Man ; thofe Parts of his Will which only Scripture makes known, the Authority of Scripture being proved, are in-. titled to equal Attention with thofe which Reafon dictates of itfelf : and fuch Confe^ quences of our Actions, as will follow beyond the Grave, are but a fipgle and a mort Step more diftant, than the vifible and daily ones that follow them here. Thefe Maxims are the folid Balis of proper Conduct : the whole Creation cannot {hake them ; and every other Scheme of Life is built upon the Sand, and will crum us under its Ruins. God himfelf proceeds invariably according to the Reafon of Things; he muft therefore expect Man to hold jt facred ; and both the Honour of his Govern-, ment and the Holinefs of his Nature ftand engaged, that, fooner or later, every one mall find his Account in obferving this Rule, but none in tranfgreffing it. For his Rigbteoufnefs is an everlajiing Rigbteoufnefs, and his Law is the Truths ' Pfaln\ cxix. 142, Th S SERMON I. 7 The fecond Head of the Apoftle's Injunction is, Whatfoever 'Things are honejl : or rather, as the marginal Tranilation hath it, venerable, in- titled to Refped: : for fo the original Word in the Greek confefTedly fignifies, as indeed the Word honejl itfelf doth in the Latin Tongue, from whence it is derived into ours. If, purfuant to the former Direction, we confider, according to Truth, the in ward Frame of our Hearts and Minds, we mail perceive, that, as Man was created at firfl in the Image of God, fo there flill remains in our Nature, however defaced by the Fall, a Senfe of Dig- nity and Worth, which we ought to reverence in ourfelves and others. The loweft of Men, with Reafon, think Falfehood and Difhonefty beneath them ; and the higheft, if they con- defcend to ufe them, lofe, by fo doing, a much truer Greatnefs than they retain. Worldly Advantages leave the PofTefTors of them but juft the fame Men, which they would have been without them. Perfonal Accomplish- ments as often produce wrong Conduct, Ha- tred, Contempt and Mifery, as they do the contrary. At beft, neither the one nor the other can give more, than a mort-lived, and precarious Diftin&ion, But Scorn of Wicked- nefs, and Efleem of our Duty, hewn in Prac- B 4 tice, 8 S E R M O N I. tice, this is the valuable Pre-eminence, which will continue an Ornament to us through every Condition of Life, through every Period of our Exigence; will in title us to in ward Veneration, as well as outward Regard, ^ and recommend us, not only to fallible Beings, but to the un- erring Searcher of our Hearts, and final Re- warder of our Deeds. Whoever therefore would obtain a truly honourable Character, muft preferve himfelf above difhonourable Actions : and never permit either Profit, or Pleafure, or Favour, or Power, titular Pre- eminences, of popular Opinion, to debafe him into doing any Thing ill. Keeping up this Kind of Superiority to the Height carries no Pride in it, no Temptation to Pride. For, though a worthy-miuded Man knows every Thing to be mean, in Comparifon of right Behaviour; yet he muft know too, that his own Behaviour is very imperfectly right, even in the Sight of Men, much more of God : and were it completely fo,it would flill amount to no more than his bounden Duty. He will therefore always proceed with great Humility, though with great Steadinefs, in the Difcharge of his Confcience ; patiently expecting, what he will certainly find, that many other Things, and SERMON I. 9 and fome of them very bad ones, will greatly out-fhine, in the Eyes of the World, fo plain and unpliant a Qualification, as this, of uniform Uprightnels : which yet is indeed beyond all others the refpectable one : the only Ground of confcious Self-approbation, of mutual Efleem, and Trufl, of public Order and Safety. For, howev r er common it is become to treat all Pretence of Principle, as mere Hypocriiy ; and both to give with great Gaiety, and receive with great Complacency, Intimations, which one mould think could do neither Side much Credit, as if Intereit or Inclination would in- duce them, or any one, to do almoft any Thing; yet fuch general Reprefentations are both falfe in themfelves, and pernicious to human So- ciety. The worft of Men are not thoroughly bad, without fome Mixture of good. But no- thing can go farther towards making all Men fo, than treating it as an acknowledged Point, that they are fo already, and cannot be other- wife. In Proportion as this Doctrine prevails, no Guilt will be out of Countenance. Now what the Confequences of that muft be, is eafi- ly difcerned -, and the Prophet hath told us very plainly : Were they ajhamed, when they bad committed Abomination ? nay, they were not at all ajhamed, io S E R M O N L ajhamed, neither could they blujh : therefore flail they fallAt theTime that I-uiJit them, theyjhall be caft down, faith the Lord'. Undoubtedly the Wickednefs of Mankind is great : and thofe in high Stations have particular Opportunities of feeing it in a ftrong Light. But &11, they, \vho feel any good Qualities in themfelves, can- not juftly think, there are none in others. And be there ever fo little Probity in the World, it is our moft ferious Intereft, to cultivate and increafe it. For what Comfort, or what Safety, can there be in the midil only of the Profligate and Abandoned ? Or how {hall either Authority or Merit fupport itfelf,if thatinward Reverence of Duty and Worth be worn out of the Minds of Men, without which all the So- lemnities of external Forms will foon come to lofe their Influence ? But if earthly Tranquillity could be preferved by other Means : yet hea- venly Happinefs can be enjoyed only by Souls exalted to a Capacity of it ; purged from every Thing mean and bafe,and,by generous and ho- nourable Difpofitions, made meet to be Par takers cfthe Inheritance of the Saints in Light*. The third Branch of the Apoftle's Exhorta- tion, WhatfoeverT kings arcjuft, is naturally con- Jer. vi. 15. eCol. i. 12. needed S E R M O N I. ji with the fecond. Had we nothing fu- perior in our Nature to reftrain us, Force and Fraud would be as allowable between Man and Man, as between Brute and Brute. But the Con- fcioufnefs which we have of peculiar Dignity, includes the Obligation to mutual Juftice, as Part of itfelf, and yet there was Need to men- tion thisPartfeparately; becaufe elfe, the higher the Notion which each entertained of his own Value, the more apt he might be to overlook others, efpecially his Inferiors, and trample upon them careleflly. Therefore St. Paul, in the Text, immediately fubjects the mutual Behaviour of all the Sons of Men to one com- mon Meafure ; and requires, that the highefl and the loweft mould each treat the other, as each might expect, were Cjrcumflances chang- ed, the other mould treat him ; which tingle Precept obferved would keep the World in Quiet : and if it be tranfgrefled, nothing is left to flop at, fhort pf univerfal Confufion. Every one therefore, in every Part of focial Life, mould be vigilant againft the Influence of Pride, and Paffton, and Intereft: mould inquire with Diligence, and hear with Candour, in order to judge with Impartiality: mould remember, that nothing is truly Juftice, but what is Equity at 12 S E R M O N I- at the fame Time : mould do frankly and im- mediately what he knows he ought to do : and fo temper his Prudence with Innocence, as al- ways to prefer Harmlefmefs to worldly Wif- dom, whenever they interfere. That others will a that whoever con- iidcrs, i 4 S E R M O N L fiders, will be far from thinking, either the* Precepts, or the Threatenings of Scripture, on this Head, too rigid and fevere. But abftaining from difhonourable, and inju- rious, and criminally fenfual, Adions, is by no Means fufficient,unlefs we are careful to do be- coming, beneficent, and engaging ones j or, in the Apoftle's Words, ivbatfoever Things are lovely : Which clafs of Duties he hath put in the fifth Place with great Propriety. For the Good-nature and Agreeablenefs, required un- der this Head, is not to fupply the Room of the Juftice and Purity required before ; nor can poflibly make Amends for the Want of them ; but we muft firfl refolve to be inno- cent, then ftudy to be amiable. Now the two great Branches of amiable Condu when he cometh, fiallfind fo do- ing 1 . Thefe theri are the Things, on which the Apoftle diredls us to think : and the general Obfervation which I would make upon them, in the fecond Place, is, that we cannot think of them in earneffc, as enjoined by our Religion, without honouring it highly, and being ftrongly moved by it to every Part of right Temper and right Conduct. Such Precepts evidently prove, that ChrifKanity is not a Contrivance to make Men, by Faith in Speculations, and Exadnefs in obfervances, happy in another World, with- out being good in the prefent. Articles of 1 Matth. xxiv. 46. Luke xii. 43. C 2 Belief, 20 S E R M ON I. Belief, and Inftitutions of Worfhip, are Inftra- mentsonly : proper indeed, and appointed ones : and we muft never hope to be amended or ac- cepted, unlefs we take the Way to be fo, which God hath marked out. But neither mufl we hope, that a formal Ufe of the Means will be fufficient, without ferious Care to attain the End. Now the End of the Commandment is Charity y Love to God and Man, out of a pure Heart i and of a good Conjcience, and of Faith unfeigned* ; which Words exprefs the very lame Temper with thofe in the Text. If then thefe be the Things, which Man- kind have Need to learn, and God expects ; it mould be remembered, that they are taught in Perfection by the Scripture Revelation, and the Methods of acquiring them too : that neither the one, nor the other, were ever taught, with- out Revelation, either generally, or ftatedly, or without grofs Defects and Errors : and that they, who reject this Way of Inftruction and Worihip, have not pretended to fubftitute any other -, but ihewn, by neglecting the Com- mands,and tranfgreinng the Reftraints, of natu- ral Religion, that their Difregard toChriflianity proceeds from bad Motives - y and will produce, fc j Tim. i. 5-, in SERMON I. 21 m Proportion as it increafes and fpreads, the very worft Effects. Whoever, therefore, is indeed concerned for true Virtue and moral Piety, will affectionately efteem thofe incom- parable Leffons of each, which the Gofpel affords him : and whoever hath at all a due Senfe, how very often he hath violated, on one Occafion or another, the Dictates of both, will rejoice from his Heart in thofe Affurances and Means of Forgivenefs for what is paft, and Affiftance in what is to come, with which nothing but the Gofpel can blefs him. For, however though tlefs Offenders may flatter themfelves, every confederate Mind muft iee and feel, that Sin deferves Punifhment, and Repentance is not Innocence; that Pardon and Grace are not Debts, but voluntary Favours ; and God alone can inform his Creatures with Certainty, on what Terms he will beflow them, and to what Degree. Now he hath accordingly informed us, that only Faith in Chrift, ^-;;vc% by Love, availetb any Tbmg 1 ,' and that mall intitle us to every Thing. But then Faith is not mere Belief; nor is Love mere Admiration, of the Advantages and Prcmifes of tile Gofpel : but being moved by : Gal. v. 6. C thefe 22 SERMON!. thefe to an uniform Practice of its Laws is the fmgle Evidence which proves their Genu- inenefs : and unhappily is the very Attainment of which the Generality of Men fall fhort. Some there are, who retain the Name of Chrif- tians, and feem to think it their Due, though perhaps they fcarce remember the Time, when they performed any one Acl: of Chriftian Devotion, at leaft in private. On public Wor- fhip, it may be, or fome Part of it, they do attend fometimes, to fave Appearances, or in Hope of Entertainment, or from a confufed Notion of its being', they fcarce know why, a Duty : but without the leaft Conception, almoft, of any further Difference, between having Religion, and having none. Others, that make a Confcience, fuch as it is, of Part of what . they are commanded, have no Re- gard at all to the reft : but they will be pious without Virtue, or virtuous without Piety ; or they will chufe, juft as they fancy, which of the Laws of either they will obey, which they will not. Even the more truly good feldom think of afpiring to Eminence of Good- nefs : and they, who in many Refpedls attain hi 6 h Perfection, often fail, moft unhappily, of adding the Beauty of Holinefs to the Reality of S E R M O N I. 23 of it, by an amiable and obliging Deportment and Convention. Thus it comes to pafs, that fome defpife Religion, as ufelefs ; and others are difgufted' with it, as harm and dif- agreeable : that not a few of its Profeflbrs will find it contribute only to their heavier Con- demnation ; and many of thofe who are in- titled to Reward will obtain a much inferior Reward to what they might have done j and all owing to the Neglect of thinking, as they ought, on the important Virtues recommended in the Text. We give much Attention to low and tranlitory Things ; too much, it may be feared, to fmful and forbidden ones. We mufl know thefe excellent Qualifications to be the worthiest Objects of our Thoughts : why mould they not alfo be the moft conflaritly prefent to them ? But fuppofe they were, it is of no more Ufe to think with fpeculative Delight on the Precepts, than the Privileges of the Gofpel : but we muft fo confider both them and ourfelves, as diligently to examine, and faithfully bring to Account (for this the Word thinking on ftrictly denotes in the Ori- ginal) our Duty and our Practice under each Article , and compute the Goodnefs of our Condition, not by the Share that we poflefs, C 4 either 24 S E R M O N I. either of the gay, or the folemn Trifles, to which alone Men commonly attend; but folely by the Refult of this momentous Inquiry, made with great Impartiality, and with earneft Prayer for the divine Illumination. Nor will thinking on our fpiritual State, merely enough to know it, benefit us 5 without thinking ef- fectually how to mend and improve it : by im- ploring God's Pardon for every Thing wrong, and afcribing to his Grace every Thing right in us j and afking and ufing his future Affift- ance, to withftand all Temptation, and increafc in all Goodnefs. fheje kings, therefore, think on and do : and the God of Peace flail be with Phil. iv. 9. S E R- t 25 ] SERMON II. JOSHUA xxiv. 15. And If it feem evil unto you to ferue the Lord, chufe you this Day whom you will feme : whether the Gods which your Fathers feried, that were on the other Side of the Flood*, or the Gods of the Amorites, in whofe Land ye dwell: but as for me and my Hcitfe, we will ferve the Lord. TH E Sovereign Difpofer of all Things, being refolved to deftroy the Inhabitants of the Land of Canaan for their impious and barbarous Idolatries and unnatural Lufts, was pleafed to make the Jeii's, who were a much better, though far from a blamelefs, People, the Inflruments of their Deftrutirion, in order to warn them the more ftrongly againft the like Sins. Their Leader in this awful Work was Jojhua: who after he had accomplifhed it, divided his Conquefts amongil: them; and then, having received, from the Gratitude of the People, 2 6 S E R M O N II. People, an Inheritance in his own Tribe*, na Way confiderable, which however was , 11 that he afked ; appears to have retired thither, and fpent the reft of his Days in an honourable Privacy ; leaving the Adminiftration of Affairs, in Time of Peace, to the ordinary civil Ma- giftrates ; till, finding his End approach, he gathered all Ifrael, and called for their Elders, their Heads, their Judges and their Officers * ; and they prefented themfelves before God. In this folemn Affembly, the laft he was to fee, requefting nothing for himfelf or his Pofte- rity, but ftriftly following the Example of Mofes, who had in no Refpect exalted his own Defcendants above the reft of the People; he exprefles the ftrongeft Solicitude for what he knew the public Happinefs to depend on ; the Prefervation of true Religion, and confequently of Virtue, in Oppofition to the fuperftitious Follies, and Shocking Vices, of the Nations round them. To promote this End, the ve- nerable Chief recounts to them, by the efpe- cial Direction of Heaven, the miraculous and gracious Difpenfations of Providence, which their Fathers and they had experienced, and he had been fo long a conftant Eye-witnefs of; concluding the Hiftory with their prefent * Jofh. xix. 49, 50. fc Chap. xxiv. j. happy S E R M O N II 27 happy Condition : and his Inference from the Whole is, Now therefore fear the Lord, and ferue him, in Sincerity and In Tiruth e . But be- 'ing fenfible that Mankind are ftrangely apt not to think themfelves in a good State, when they are in the beftj he proceeds to intreat them, that if any are diffatisfied with the Fruits of obferving their prefent Religion and Laws, they would confider well, under what other, upon the Whole, they would wifh to be; for under fome they muft. They might, if they pleafed, after all he had faid, try a Change, and take the Confequences : but he had feen too much of the Benefit of adhering to God, to have the leaft Defire of expe- riencing what would be the Effects of for- faking him; and his Prayer and his Endeavour mould be, that all under his Influence might tread, for ever, in the fame Steps. Ifltfeem evil unto you to ferve the Lord, chufe you, this Day, whom you will ferve: but as for me and my Houfe, we will ferve the Lord. In thefe Words we have, I. An Intimation of the Danger there is, that Men may grow weary of true Religion. c Jofh. xxiv. 14. II. An 28 S E R M O N II. 4 II. An Admonition, that fuch would think ferioufly what they propofe to exchange it for; and what Advantage they expect from thence. III. The Refolution which prudent Men will make, whatever others do; to continue in the Practice of it them- felves; and preferve a confcientious Regard to it amongft all that are placed under their Infpection. I. An Intimation of the Danger there is, that a great Part of the Worl'd may grow weary of Religion, even whilft it is taught in Simplicity and Truth. Undoubtedly one of the ft ronge ft Prejudices again ft it hath arifen from the abfurd, and of- ten hurtful Mixtures, with which, from Time to Time, it hath been corrupted, either by mif- taken or defigning Men. Theie have tempted many to reject the whole, good and bad pro- mifcuoufly; without feparating what was of God from what was of Man. Now, were every Thing elfe to be treated in this Manner, not one of the righteft Principles of Behaviour, or the moft valuable Bleffings of Life, could pofiibly efcape. For what is there on Earth, that hath not been frequently mifunderflood, perverted and S E R M O N II. 29 and abufed, both by Weaknefs and Wicked- nefs ? It is therefore the grofleft Partiality, not to diftinguim in the Cafe of Religion, when we do it in every other : indeed, not to be as zealous for every real Part of it, (for they are all highly ufeful) as againft the Corrup- tions it hath unhappily undergone. And yet, even in a Country where it is the pureft, fome can allow themfelves to talk, as if it were Fraud and Impofition throughout : can gratify their Vanity, defend their Vices, or ferve their Interefts, by infifting confidently on the moft groundlefs and exploded Objections; fome- times againft all Reverence to Him who cre- ated them ; often againft the Revelation he hath made to them : nay, can flight it as in- tirely, without being acquainted with the Sha- dow of an Objection, as if they had die ftrongeft in the World : think it a Reafon abundantly fufficient, that they fee others of good Figure do fo -, and at lalt, perhaps, fet themfelves to make it their Scorn, without having once conlidered v in earnefl, whether they ought not to have made it the Rule and Comfort of their Lives. This is going great Lengths ; yet not abfo- lutely the greateft of all . For it hath happened too commonly, that thofe very Things, for which 3 6 S E R M O N II. which Religion ought to be honoured have been the true Caufes of Mens oppofmg and forfaking it. The Jews, for Inftance, were difgufted with theirs, becaufe it was tod fpiritual and refined for them. We, indeed, Who are blefled with one yet more fo, may be tempted to find the contrary Fault with that of Mofes. But think what the Worfhip of the World was at that Time : Worfhip of the Sun^ Moon and Stars; brute Beafts, Stocks and Stones ; Altars under every green Tree, and upon every high Hill ; Ceremonies number- kfs, unmeaning, immodeft, inhuman. How prodigious a Reformation was it then, to in- troduce, inftead of thefe mifchievous Abfur- dities, the Adoration of one only invifible Be- ing, the Maker of all Things ! and the Offer- ing of Sacrifices to him in one only Temple upon Earth ; with Rites and Obfervances, few in Comparifon, and directly pointed againft Idolatry and Superftition ! But what was really the Merit of their Religion, was the Ground of their Clamour againft it : Make us Gods to go before us* ; let us have Deities, that xve can fee and feel, to carry along with us ; was the Cry of the People : and whenever they forfook the Lord, it was for thefe more * Exod. xxxii. i, 23. fubflantial S E R M O N II. 31 fubftantial Objects of Devotion. This may feem unaccountable enough; and yet, amongfl ourfelves, Converts are frequently made to a Communion, one of whofe chief Recom- mendations muft be, that it ftrikes the Senfes, with Images and Formalities, Pomp and Shew. But, as fome are prejudiced againfl true Re- ligion for being too rational ; many, it may be feared, are averfe to it for being too moral. As long as Piety can be made, in any Shape, confiftent with Sin ; whether by trufting in Faith without Works, or fubftituting Works of no Value for thofe of real Value ; or abound- ing in fome one Sort of Duties, inftead of honeftly praclifing every Sort ; fo long it may be borne with. But if the Teachers of it will affert and prove, and attempt to convince Mankind, that no one can be pious, without being uniformly virtuous ; then there remains no Poffibility of compromifmg Matters : but, if Religion will give no Quarter to Vice, the Vicious muft give no Quarter to Religion : a very bad Inducement, I own-, but a very ftrong one ; and it deferves careful Reflection, whether -a principal Reafon, why Chriilianity is now, more than ever, difregarded, be nqt this; 3 2 S E R M O N II. this; that now, more than ever, fmce the primitive Ages, it is fo preached, as to leave no Room for being godly and wicked at once. But, however this be, there appears, in gene- ral, but too much Danger, indeed but too much Experience, that Men may be tired even of true Religion ; that it may feem evil unto them, tojerve the Lord their God. There- fore the Text contains, II. An Admonition, that, fuch, as are dif- pofed to throw off the Bonds of Duty to their Maker, would think ferioufly, what Sort of Change they are about to venture upon, and how they hope to be Gainers by it. No other Courfe, that they can take, fo much as promifes any Good with refpect to a future State : yet they muft own there may be one: nay, if God be either juft, or wife, or good, or true, there will ; and if there be, it is the moil important Intereft we have, or can have, to be happy in it : yet nothing but Religion, provides againft our being iniferable in it. A Coniideration, which takes little Time to exprefs ; but very few fpend enough in thinking of it : for what are the poor Pleafures of this fhort Life, compared with the Joys or the Pains of Eternity ? But* even S E R M O N II. 33 even as to the prefent World, how much Freedom foever bad Men may affect, fome Mailer they muft ferve; fome Reftraints they muft be under, and fome Mortifications they muft go through. Confider the Purfuits of the felfifh and ambitious; are not they obliged to fupprefs their Inclinations, and contradict their Paffions, in a thoufand Inftances, to carry the fmgle Point of their worldly Ad- vantage? Confider the Indulgences of the voluptuous and intemperate, the Sallies and Flights of the wild and extravagant; we are apt to fay indeed, that they deny themfelves Nothing: but is it true? Are there not Mul- titudes of Things, that all of them wifh for> and cannot have : and ftill greater Multitudes, in Proportion as they give their Wifhes a larger Scope? Is any poffible Scheme of Life to be carried on, without Self-denial in fome Thing or other? Or, if Men can, and will, do juft as they pleafe at firft; what comes of it? Is it not the perpetual Confeqtience, that they muft fuffer for it at laft; and bear much the heavier Burthen, after a Time, becaufe they fet out with the Refolution of bearing none? If therefore every Method, we can pitch on, hath at leaft, either its Reftraints, or its Suf- ferings ; and probably both: which are moft VOL. II. D rea- *4 SERMON II. reaibnable ? which are moft beneficial ? Thofe of Religion and Morals; or thofe of the va- rious Mailers, which, on departing from Re- ligion and Morals, we muft obey ? It concerns us highly, in fuch a Queftion, not to flatter ourfelves, and take Things for granted; not to guefs, and run the Rifque, but to examine and choofe: whereas the Misfortune is, Men enter upon a Courfe, and follow it their whole Lives, without ever deliberately chufmg it at all : baiting, as the Prophet exprefTes it, be- tween two Opinions*, whilft they proceed in one Tenor of Practice; and that, the wrong one. For the unfafe one is certainly the wrong : and, unlefs Religion cannot be true, neither Impiety, nor Immorality, can be fe- cure. Whoever therefore allows hirnfelf in either, ought before -hand to know very cer- tainly,, what is impoffible to know (for we cannot know Things to be true, which arc falfe) ; firft, that Nothing remains to be hoped or feared in another Life: and then, that Wickednefs bids faireft for Happinefs in this. Too many indeed appear to think the latter Point, at leaft, a very clear one. But remem- ber, the Inquiry is, not merely, what will * 1 Kings, xviii. 21. afford SERMON II. 35 afford us moft Pleafure juft at the prefent; or even for a few Years; though it is feldom, that the vicious find Reafon to applaud their own Condud fo long : but what will continue to pleafe, what will give us the Advantage upon the whole, taking inward Satisfaction into the Account, as well as outward Gratifi- cations ; and not only delight us in the firfl and fmalieft Part of the Journey of Life, but fupport us in the Remainder,, that needs it moft ' y and enable us to conclude it with Com- fort and Credit. That abandoned Wickednefs cannot do this, every one, who thinks and ob- ferves, muft fee ; and they who do not, will foon feel. Some therefore contrive to take a middle Way : indulge themfelves beyond Vir- tue, yet reftrain themfelves fhort of Profligate- nefs. And undoubtedly there would be lefs Guilt in this, if it were not, that being fo de- liberately guilty is a great Aggravation. There may alfo fewer worldly Inconveniences follow from it : but ftill, if great Deviations from Duty lead to great Mifchiefs; the fmaller muft, in Proportion, lead to fome. And beiides, they, who intended to go but a little out of the Way, are almoft always either invited, or driven gradually farther and farther : and can never know before-hand, where they mail D 2 flop. 3 6 SERMON II. flop. Indeed what is there to flop them? Defires multiply and flrengthen. Duty is out of the Queflion. Prudence grows accuflomed to fubmit : perhaps falls low enough, to ad- vife covering one Sin with another. What now fliall keep fuch Perfons back from any Crime? A Principle of Honour, it may poffi- bly be laid. And true Honour, fo far as it goes, is a noble Principle indeed. It is uni- form Virtue, adorned with Dignity of Man- ners, with Attention to every Thing praife- worthy and amiable, and Scorn of every Thing bafe and mean; judging what is fo, by Reafon and Truth, not vulgar Opinion. But the falfe Honour of the vicious is an airy Phantom, changeable as Fancy and Fafhion vary, that permits in Multitudes of Inflances, and re- quires in fome, the wickedefl, the cruellefl, the abfurdefl Behaviour; and fets Men up for Objefts of RefpecT:, that have no one good Quality, merely becaufe they profefs calling to Account whoever fliall fail of the Regard they demand, or afcribe to them any bad Quality, which they do not care to own. It can never be, that fo wretched a Counterfeit as this fhoulci be the Guide of Life. There is therefore none to be trufted to, if Virtue be rejected ; and Virtue, without Religion, neither is com- plete, S E R M O N II. 37 plete, nor will be effedual. If other Superiors and Benefactors are intitled to Reverence, God is. If outward ExprefTions of Reverence are to be fhewn them, they are to be (hewn Him: both to preferve it alive in our own Minds, and to fpread it around us. And if any Expreffions of it are due, thofe which he hath appointed are due. Paying fuch Regard to God, joined with Attendance on proper Inftruction, muft naturally produce a ferious Care, to abftain from every Thing injurious, to do every Thing beneficial, in human Life : as not only our in- difpenfable Obligation, but our moft important Intereft. And what other Motive can either extend fo far, or influence fo ftrongly? If then there be any Need, that the World mould grow better, or not grow worfe; that Men mould live together innocently and ufefully ; have Comfort under AfRidlions in this Life, or look for eternal BlefTednefs in the next ; Principles of Piety muit be encouraged. Nay, could we poiTibly be content to give up ail thefe Advantages, there would ilill remain other Cqniiderations of great Weight on the fame Side, Though we may throw off Reli- gion fo far as not to be governed by its Pre- cepts : we {hall be made, on that very Ac- count, from Time to Time, extremely uneafy D 3 by 3 8 S E R M O N II. by its Threatenings: and the Confequence of not obeying God as Children, will be dread- ing him as Criminals. What if here and there a few profefs to have got over thefe Fears ? Perhaps inwardly they know the contrary; or, however, they come to know it when they leaft think of it 5 or, could they be fure never more to experience them on Earth, they will too foon feel furer and greater Torments in Hell, for having thus wickedly hardened their Hearts. But Mankind in general cannot get over the Fear of God. Some Religion they muft and will have : and the only Queflion is, whether it mail be a good and true, or a falfe and bad one. Jojbua therefore puts the Mat- ter to the Jews in a perfectly juft Light : If it feem evil unto you to feme the Lord, choofe you whom you will ferve : 'whether the Gods which your Fathers ferved that were on the other Side of the Flood-, or the Gods of the Amorites, in whofe Land ye dwell. It is true the Ifraelites were prone to Superftition : we are inclined to Profanenefs; and therefore may feem in no Danger of the oppofite Extreme. But uni- verfal Profanenefs, and total Unbelief, never fubfifted long any where, and never will : the World could not bear it : and the human Mind S- E R M O N II. 39 Mind hath a natural Bent the other Way. You have feen this in the Cafe of the Je-ws. What was that of the Gentiles when they forfook the Truth ? That becaufe, ivben they knew God, they glorified him not as God, neither were thank- ful -, they became vain in their Imaginations, and the irfoolijh Heart was darkened, till they changed the Glory of the incorruptible God into an Image made like unto corruptible Man, and Birds, and four-footed Beajis, and creeping Things*. We of the prefent Age indeed cannot well go thus far at once : but by how eafy Steps may we come to it ! Were not our Forefathers near it, but a little more than Two Hundred Years ago : worfhipping, with more Zeal than they did their Maker, Images of pretended Saints, many of whom had lived and died great Sinners, and addreffing Prayers to them in a Language they did not underfland ? Now the fame high Road, that of Popery, is open yet. And will not Numbers be inclined to take it, if they can be perfuaded, from what they fee, that the ProfeiTion of the Proteftant Religion is the direct Way to the Profeffion of no Religion at all ? When public Wormip and Inftrudtion are once deferted, or attended on with vilible Indifference and Contempt ; e Rom. i. 2124. D 4 when 4 o S E R M O N II. when Perfons are taught Nothing, and guard- ed againil Nothing ; will they not of Courfe be in Danger of every Thing ? And have we not Seducers among us in every Corner, train- ed up with the moil artful Subtlety, to work on the Ignorance of fome, the Guilt of others, the private Jnterefl of a third Sort ; to lead them over unto a Communion, that hath cor- rupted the Notions of Piety, and weakened the Bonds of moral Obligation ; done infinite Mifchief to Mankind by Tyranny, Perfidy and Cruelty ; and muft be an eternal Foe, what- ever it may fometimes pretend, to that happy Eftablimment of Truth and Liberty, which may God preferve to us and ours ? Whoever therefore hath a Dread of Superflition, Bigotry and Slavery, mould be zealous in the higheil Degree for pure Religion, and if ever he would have his Zeal effectual, muft exprefs it in the fame Manner, that we find in the Hid Part of the Text, the Jewifh Chief did; by revolving, that, whatever others do, he and his Houfe will ferve the Lord. Fear of Singularity hath a moil powerful Influence on Mankind : and, in Matters nearly indifferent, it is very ufeful that it mould. But in Points of Importance ; our Concern is, to act as we ought ourfelves, let thofe around S E R M O N II. 41 around us acl: as they will : take all the inno- cent Care we can, neither to provoke their Anger nor Contempt 5 but ftill do the right Thing, and fland by it : preferring the Tef- timony of our own Hearts, that we deferve Approbation, before receiving from Men ever fo much of it. But efpecially in Religion, both Reafon and Scripture dictate this Beha- viour. And yet many, who can even afFedt to be lingular in Trifles and Follies, have fuch a cowardly Fear of being thought fo in the Cafe of ferioufly profemng Religion, where it would be truly honourable, and they would in Fad be honoured for it, perhaps even by their prefent Acquaintance, or at leafl by better whom they might chufe, and by the World in general ; that, to avoid this imagined Evil, they will incur the moft real ones, a guilty Confcience in this World, and the Wrath of their Maker in the next. If this be not con- temptible Weaknefs, what is ? And if it be, ferving the Lord, let ever fo few do it, is true Wifdom. But then it muft be obferved, that, though every Degree of genuine Regard to God will produce to us proportionable Benefits, and preferve us in fome Degree from Sufferings ; yet 42 S E R M O N II. yet the Life and Immortality, promifed in the Gofpel, can be attained, and, where it is faithfully preached, eternal Punimments can be avoided, only by Obedience to the Terms propofed in the Gofpel. The Doctrines, therefore, which God hath revealed there, plain or myfterious, muft be received with humble Faith ; the Duties he hath enjoined there, moral or politive, muft be obferved with pious Reverence ; and our Hope of future Happinefs muft be placed, not in the Merit, cither of our own good Works, for without the Grace of the Holy Spirit we cannot da any; or of our own Repentance, for being forry that we have finned is not being inno- cent ; but folely in the Divine Mercy through our bleffed Redeemer, who died for us that we might live to Him. And, how much foever thefe Rules may be overlooked or defpifed in the World, yet he hath repeatedly a (lured us, with uncommon Strength of Expreffion, that our not being ajhamed of him and his Words, of which thefe are Part, is an indifpenfable Con- dition of his not being ajhamed of us at the great Day*. But ferving the Lord, as good Chriftians ourfelves, is not fufficient, when we are in- tru-fted S E R M O N II. 43 trufled with others alfo. Now, in fome De- gree, we are infrufted with all who are placed under our Influence, efpecially if they be un- der our Authority too : and God, with Juf- tice, expects every one to do the Good, which he hath given him Abilities for doing : for, conferring them, is the higheft Honour he can beftow on his Creatures ; and ufing them, is the nobleft Way of at once obeying and re- fembling our Creator. But, not to exceed the Limits of domeftic Life, to which the Text points our View : Parents are, by Na- ture and Scripture, intruded with their Chil- dren : bound in Confcience to endeavour, that the Being, which they have given them, prove not a miferable one : bound in Prudence to pro- vide, that, when they grow up, they may be a Comfort and a Credit to them, not a Shame and a Curfe. And yet, how commonly is the ornamental and fuperficialPart of their Educa- tion the only one attended to ? Perhaps a flight Form of catechetical Inftrudtion, and a Prayer or two are learnt by Rote, as a Tafk in their Childhood, fore mere Form's Sake, and per- haps not : but, after that, very little Care taken in teaching them Rules of common Prudence; lefs ftill in giving them any coniiftent Prin- ciples 44 S E R M O N II. ciples of Morals ; none at all in binding them down to both, by a ferious inward Senfe of Religion ; of the Purity of God's Law ; their Depravity, and Need of a Redeemer and Sanc- tifier ; the Importance of Chrift's Ordinances, without which, nothing will be inwardly, or often outwardly, fuch as it ought : and then, at laft, either great Surprize and Anger is ex- prefled, at their coming out, what it rnuft be expedted they mould : or elfe their Ruin is ftupidly acquiefced in, as unavoidable from the Beginning : and Men fit down contented, that they who are nearer!, and ought to be deareft to them, mall be wicked, and wretched, and defpicable ; or, however they efcape here, un- done to Eternity. But, not only our Children mould be led to efteem and practife .the Obligations of Piety, but our Servants and Dependants. We can- not indeed force them to it, and we need not. But we can give them Opportunity, and Ad- vice, and Encouragement : we can remove the obftinately bad, to preferve the reft : we can put the Inftru&ion of good Books in their Way : we can call them to Family-Devotions, from the lamentable Omifiion of which Duty, a very great Part of our Sins and Follies pro- ceeds ; S E R M O N II. 4$ ceeds ; and we can likewife bring fome of them at one Time, and lend the reft at another, to the Houfe of God. It is very true, praying and reading at Home, and going to Church, are neither the Whole nor the Main of their Duty; and they will be faithfully told fo, when they come here. But thefe are Parts of the firft and great Commandment, Regard to Him that made us ; and they are fuch Parts as, if they neglect, they will too eafily think they may as well neglect the reft. Moft of them would be glad of this kind Attention to them j all of them would refpedl us for it : and, were ever fo many of them indifferent about it, or worfe, ought it to be an Affair indifferent to us ? When poor, ignorant, thoughtlefs Creatures come to live under our Roof; is it Chriftian, is it human, to let them go on, juft as they will, to their own Deftruc- tion of Body and Soul ? They contribute a great deal to our Happinefs : why mould not we contribute, lince we fo eafily may, in this important Point, to theirs ? But indeed is not our own, prefent as well as future, deeply con- cerned in it too ? Our Eafe, our Characters, .our Fortunes, our Lives, depend on the Ho- nefty, the Veracity, the Sobriety, the Diligence, of 4 6 S E R M O N II. of thofe about us. And what can fecure thefe Qualities in them fo well, as their being per- fuaded,that God requires them at their Hands; and will treat them, as they treat us ? Were this Motive weaker than it is, no real one ought to be defpifed. Loud Complaints of the ill Behaviour of the lower Part of the World, are made continually ; but whom have the upper Part to thank for it but themfelves, if they take no Care to prevent or mend it ? With the beft Care, it will happen too fre- quently ; but, without it, what elfe can hap- pen ? Upon the Whole, it is aftonifhing, that any, who pretend to be good, can fail to endeavour, that their Children and Servants may be religi- ous ; when not a few, confeffedly bad, take fuch Precautions as they can to make them bet- ter than they are willing to be themfelves. And undoubtedly this is very prudent, fo far as it goes. But, as the Prudence of fuch People is throughout efTentially defective, fo this In- ftance of it, ordinarily fpeaking, can go but a very little Way. For what Likelihood is there, that a few right Exhortations, or Di- rections, from the Head of a Family, will make the Members of it modeft and fober, 4 jufl S E R M O N II. 47 juft and regular ; while his Example autho- rizes them to be lewd and intemperate, un- juft and diforderly ? Or that fending them to Church will teach them to reverence God ; whilft, perhaps, the Table-talk that they hear daily, teaches them to defpife him ? Our Con- duct therefore muft be all of a Piece ; elfe we mall neither fucceed, nor will it avail us to our own eternal Happinefs, if we do. But let us firft refolve to ferve God ourfelves ; and then we may infift, that they who belong to us mall, both with a good Grace, and good Hope of his Bleffing : to which we cannot acquire a ftronger Title, than by that Method, which procured, as we read in Scripture, to the Father of the Faithful and his Defcendants, a Benedidtion fo diftinguimed, both temporal and fpiritual : Abraham fhall furely become a great and mighty Nation, and all the Nations of the Earth foall be blejfed in him. For I know him, that he ivill command his Children and his Houjhold after him, and they jkall keep the Way of the Lord, to do Juftice and 'Judgment , that the Lord may bring upon Abraham that, which be hath fpoken of him*. Gen. xviii. 18, 19. S E R- [ 49 ] SERMON III. MATT. xxii. 37, 38. Jefusfaid unto him, Thou ft alt love the Lord thy Gad with all thy Heart, and with all thy Soul, and with all thy Mind. This is thejirft and gredt Commandment* THESE Words contain the former Part of our blefled Lord's Anfwer to the Queftion, Majler, which is the great Command- ment in the Law ? It was put to him by one of the Scribes or Lawyers, the authorized In- ftructors of the People, tempting him: that is, defigning to make Trial of his Knowledge, and the Soundnefs of his Doctrine. For the Man's Intention plainly appears to have been no worfe than this, from his immediate Ap- probation of our Saviour's Judgement; and the gracious AfTurance he received in Return, that he was not far from the Kingdom of God, as we read in the parallel Place of St. Mark*. . Mark xii. 34. VOL. II. E Which 5 o SERMON III. Which of the Commandments is the great- eft, may feem to us a Queftion of more Curi- ofity than Importance : becaufe undoubtedly the leaft, as well as the greateft, ought to be obferved. Yet {till it was a Point of fome Confequence in itfelf: fmce two Precepts might interfere : and Men be obliged to omit one in order to obey the other : now in fuch. Cafes it was material to know, which they fhould prefer. But the Notions entertained amongft the Jews increafed the Neceffity of a right Decifion of this Doubt*. They divided the Injunctions of the Law, as appears from their Books yet remaining, into weighty and light ones. The former, they held, a Man muft keep ftridly, if be would enter into Life* eternal: but the latter, fome of them affirmed, had only a fmall Recompence belonging tc* them, and that in this World; fo that a Man might neglect them, one Rabbi faith trampk upon than, without much Danger. Nay, there were Teachers of confiderable Reputation, amongit them, who afferted, that God had given his People fo great a Number of Pre- cepts with this View, that, by obferving any one, meaning probably any of the weighty t Vid Schoetgenii Hor Hcb. xV Talm, in loc. c Matth. xix. 17. ones, 8 E R M N III. 51 ones, they might obtain Salvation*. This was very bad : but their Opinions, which were the weighty ones, made it worfe yet. Some infift- ed that thofe alone were weighty, the Tranf- greiTors of which, it was expreilly threatened in the Law, mould be cut off,' and all the reft light. Some held the third Commandment, fome the fifth, fome the Obfervation of the Sabbath, fome that of Circumcifion, to be the weightier!. In our Saviour's Time, it feems by the Reply which the Scribe made him, that Sacrificing was commonly thought the principal Article of the Law. And indeed many Paffages, not only in the Gofpels, but in the Prophets, evidently mew, that the Nation in general were fond of exalting the ceremonial Precepts above the moral ones, becaufe they found them lefs difagreeable. In themfelves, it muft be owned, the former were a heavy Yoke, though in theif Circumftances it had long been a needful one. But to bad Men Nothing is ib heavy, a$ reforming their Hearts' and Lives; It is true, their Sacrifices, and all their Obfervances, rightly interpreted; required this, in order to their final Acceptance with God. But the outward Act being a Matter of great Form and Punctuality, and fometimes- 4 Pocock on Hof. xlv. 2. cites this from Ikkarim, 1. iii- c. 29. E 2 Expence 52 SERMON III. Expence too, they eafily perfuaded themfelves of what they had a great Mind to believe, that a fcrupulous Performance of luch troublefome and fhewifh Duties would certainly be fuffi- cient, whatever their inward Difpofitions and common Behaviour might be. Yet, at the fame Time, the EJJenes, no inconfiderable Sect amongft them, though affecting Privacy, and probably therefore net appearing in the Hiftory of the Gofpels, ran into the contrary Extreme: and, profefTmg great Sanctity of Manners, omitted the Temple- Sacrifices intirely*. In fuch a State of Things as this, it was natural to aik the Sentiments of fo remarkable a Teacher as our blefied Lord: and very im- portant, both for the Inftruction of the People and for his own Character, that he mould de- clare them. Undoubtedly he had now a fair Opportunity of fecuring the Applaufe of the Multitude and their Leaders, by an Anfwer fuitable to the Notions in Vogue; inftead of gaining, as he did, by contradicting them, only the fingle Approbation of one good Man. Buty^r this Caufe came he into the World, that befiould bear Wifnefs unto the Tiriittf : which Philo, Liber quifquis virtuti ftudet, vol. ii. p. 457. ed. Mang. Jofeph. Ant. 1. xviii. c. i. { John xviii. 37. yet S E R M O N III. 53 yet he did with fuch Prudence, as never to prejudice the kail Part of it in his Zeal for the greateft. When- he blamed the Scribes and Pharifees for preferring the minuteft of ritual Obfervances to the weightier Matters of the Law, judgement, Mercy and Faith, he added immediately, Thefe ought ye to have done, and not to leave the other undone*. In the Text he proceeds with the fame Caution : and, well knowing how prone Men are to draw falfe Confequences from the truefl Doctrines, not content with deciding 'which w.as the firft and great Commandment, he aflures them, that the fecond, a very comprehensive one, was of the fame Nature and Obligation with it: nay, for yet fuller Security, fubjoins a Declaration, that, though to thefe were fubordinate, yet with thefe were connected, whatever Things elfe the Scripture had required. Jefus faidunto him, Thoujhalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy Mind. This is the jirft and great Command- ment*. And the fecond is like unto it, Thoufialt love thy Neighbour as thyfelf. On thefe two- Commandments hang all the Law and the Pro- phets. Here then we fee the whole Syftem of Matth. xxiii. 23. h Azen Ezra faith, the Love of God is, nnvarr b n thg Root of .ail the Commandments. Buxt. Floril. p. 278. E 1 our 5 4 SERMON III. our Duty, landing on its proper Foundation^ and exhibited to our View in its natural Ofr der: beginning with the Love of God, pro- ceeding to the Love of our Fellow-creatures, and perfected in a careful Attention to every Regard of every Kind owing to either ; which we cannot pay, without a virtuous Govern- ment of purfelves. The Love of God is the Subject to be ex- plained at prefent : which I fhall do by (hewing. I. Its Nature. II. The Importance of it in Point of Duty. III. Its Influence on our Happinefs. IV. The Methods which infinite Wifdom hath employed, to cultivate it in our Minds. I. Its Nature. Various Affections cannot fail to arife in our Hearts from contemplating the Attributes a$d Actions of our Maker. His Eternity and Pre- fcnce every where muft needs raife in us Wonder and Aftonifhment. His unbounded Power and Knowledge, befides increafing this greatly, muft alfo fill us with Appreheniions, that our Happinefs or Mifery depends on his Conduct towards us. But there is no deter- minate Ground in all this for being either pleafed or forry. If then we confider next, That the fame being is perfectly juft and righte- ous SERMON IIL $$ ous, this immediately gives us abfolute Secu- rity, fo far as we are innocent; and great Comfort, that he, who can do all Things, will do only what is equitable. It gives us Fear indeed, with Reaibn, in Cafes where we are confcious, as in Multitudes we all are, of ill Defert. But fuch Dread, even in the guiltieft of Men, muft be accompanied with a real, though unwilling, Approbation of the Character: and the penitent Concern of better Minds will be attended with reverent Efleem. Yet, were we to flop here, our Veneration for God would be incomplete, becaufe there ftill remains a more valuable and engaging Quality than any that we ha.ve hitherto been afcribing to him. But let us advance one Step further, and place before our Eyes the universal Boun- ty and Mercy of our heavenly Father, proved by the plaineft Reafon, experienced in the Works of his Creation and the Courfe of his Providence; but exercjfed moil fully beyond Companion in the unfpeakable BJeffing of our Redemption, and revealed to us mofl plainly in the Declarations of his Holy Word: then, if our Souls have any Feeling, there will fpring up in them, lively Sentiments of Complacency, of Gratitude, of Love. And when once Good- E 4 nefs 5 6 SERMON III. nefs hath made the Impreffion, every other Perfection of his Nature will both ftrengthen it inexpreffibly, by enabling him to do us continually all poffible Acts of Kindnefs, and at the fame Time regulate it duly, by a pro- per Temperature of that awful Refpedt, v/ith which our tendereft Affedtions towards the. High and Holy one, that inhabitetb Eternity' 1 , ought ever to be intimately mixed. Such then is the Love of God. And as our, Senfe of the Divine Excellence cannot be too ftrong, but muft indeed at the beft fall infi- nitely fhort of what he deferves; we are com- manded to love him with all our Heart, with all our Soul, and with all our Mind-, that is, with the utmoft Exertion of our in ward Powers. Not that we are to confine our whole Aflfedion to him: for it follows, 'Thou jhalt love thy Neigh- bour as thyfelf. Whatever hath any Thing amiable in any Degree, we ought, as far as we can, to efteem in Proportion : and confequently Him beyond Expreffion moft, who hath in the higheil Degree poffible every Thing that can appear amiable to our rational Faculties, duly ex- crcifed. All Objects therefore are to be exclud- ed, fo far as Attachments to them would be. * Ifai. Ivii. 15. incon- SERMON III. 57 inconfiftent with Etevotednefs to our Maker. Now the Worfhip of falfe Deities is peculiarly inconfiftent with it. And for that Reafon the Loye of God, when prefcribed to the Jews in the Old Teftament, is ufually explained by ad- hering tp him with conjugal Fidelity, (for un- der that Image it is often expreiled) in Oppo- fition to his Rivals, the Idols of the Nations ; and not dividing themfelves, as they were ex- tremely apt to do, between Jehovah and them. But if,infteadof thefe Idols, we^/z^ any others in our Hearts* - y make unlawful Pleafure, Power, Profit, Refentment, our Deities ; this allb is an evident Breach of the Faith which we have vowed to ourfovereign gracious Lord. Nay, if we value the moft allowable Objects of De- Hre fo highly, as to forget or think little of the Supreme God, we flill incur the fame Kind of Guilt. For we ought to confider whatever we have Caufe to love beft, as beflowed on us by his Hand ; and therefore as a Motive to love him above 2\\,from whom every good and perfeft Gift comet h down J . To fay indeed, that we ought to love it in this View only, as corning from him, would be going too far : becaufe, had we beer} ignorant of God, moft k Ezek. xiv. 3. J James i. 17. Things, $S SERMON Ill- Things, that deferve our Liking now, would in their Degree have deferved it then. But ftill, the more we attend to the Goodnefs of God in every Thing, without neglecting the inferior Attentions to which he hath bound us, the nearer we approach towards being what we ought. And further, the more affectionate this Re- gard to him on all Occafions is, the better it will fuit, not only the Words of the Command- ment, but the Dictates of Reafon itfelf : which clearly teaches, that the vvarmeft Piety is due to the Author of all our Enjoyments. But then it muft be obferved, however, that Love to a Being intirely fpiritual cannot, ordinarily fpeaking, raife in us thofe Perceptions of ani- mal Fervour, which earthly Paffions can : nor ought we to efteem ourfelves upon them, if we, had them. For Experience proves, that very bad Men may feel at Times high Raptures of this Kind ; and very good Men may icarce ever feel any Thing of them : fo much do they depend on Conftitution. Far therefore from affecting fuch Emotions, when we really have them not ; which is a Sort of Hypocrify, whe- ther mewn before Men, or in the Prefence of God alone; we ought not to be too earneft in our SERMON III. 59 >ur Wimes for them. If he gives them, we are to be thankful : if he with-holds them, it is ei- ther for our needful Correction, or, perhaps, our true inward Improvement. And by labouring to work ourfelves up to them, nay, by merely indulging them when our natural Frame in r clines us powerfully towards them, we may be quite bewildered and loft in unmeaning or inju- diciousTranfports, little or nothing akin to that fublime Duty, of which they would put on the Appearance. But flill lefs ought it to be con- founded, as it often hath been, with a blind, or what is worfe yet, a bitter Vehemence .of religious Zeal, For the moil ardent Devo- tion, fo far as it either produces Injufrice or Indifference to our Brethren, or proceeds fron^ unworthy Conceptions of God, is indeed by no Means the Love of Him, but of a Phantom of our pwn Imagination, placed in hjs Stead. And the real and only Teil of the Genuinenefs and Strength of this divine Affection in our Breads, is the unvaried Conftancy of a fmcere and reverent Delight in the Father and Lord of all, as the perfected, and beft, and moil be- neficent of beings - y expreffed in humble and hearty Praife and Thankfgiving, in a ftudious Imitation of him, and a chearful Obedience to him. The 60 SERMON III. The next Thing to be laid before you is, II. The Importance of cherifhing and acting from this Principle, in Point of Duty. Moft People feem to think, that what they are pleafed to call moral Behaviour, though perhaps in fome Points groffly immoral, is their whole Duty. Others, who have fome Notion of Piety, carry it little further than attending public Worfhip, more or lefs frequently, per- haps with very little Thought of wnat they are about. Some, who make a Confcience of private Prayer alfo, it may be doubted, neither feel, nor endeavour to feel, much of the good Things they fay in it. Or, whatever Senfe a few may have of the Fear of God, they have ufually none almoft of Love to him. Any real Experience of that Affection, they have heard fo often treated, even by profelTedly fe- rious Chriftians, as mere Enthuliafm, that they are apprehenfive of Danger from it. The Scripture doth indeed enjoin it : and fo they will bear with the Mention of it in Dif- courfes from the Pulpit, provided it be pa/Ted over flightly, or interpreted away to juft No- thing : elfe they conceive it to be at beft in- tirely Supererogation ; and leave it accordingly with all their Hearts to fuch as chufe to have more Religion than they need. And SERMON III. 61 1 And, it muft be confefled, this Way of Thinking hath received too much Counte- nance from the indifcreet and extravagant Manner in which the Subject hath been fome- times handled. But furely, explained as you have heard it now, there can be Nothing more reafonable, or of greater Moment. If we have any Principle of Goodnefs in ourfelves, that muft lead us to efteem and love it in others. Now in God is perfect Goodnefs: and there- fore not to efteem and love Him, is to be void of right Affection towards that Being who de- ferves it infinitely the moft. Our Duty confifts in fuch Behaviour as the Relations of Things require of us. To whom then are our firft and moft important Relations ? Are they not evi- dently to our Maker, Preferver, and gracious Benefactor, to our fovereign Lord, and final Judge? Other Claims, however like in their Nature, muft be unfpeakably inferior in their Degree to His. What Sort of Morality then is that, which dwells only on the tranfitory Obli- gations of Men one to another, and overlooks the eternal Bonds, which tie us, fo long as we have our Being", to Him, of whom, and through whom, and to e wkom, are all 'Things* * The Regards that we owe him, indeed, are mi- ni Pf. civ. 33. ri Rom. xi. 36. 62 SERMON I'll. merous ; and vary in fome Meafure as our fpi-- ritual State doth. But flill, as Goodnefs, though combined with other Attributes, was in the Beginning the active Principle in the Mind of God, and ever prevails through all his Difpen- fations: fo is Love, though occafionally aflbci-^ ated with other Movements of Soul, the ori- ginal and univerial Affection, due to him from all his rational Creatures: or, in our Saviour's Words, thefrft and great Commandment. Suppofe, in the mutual Intercourfes of this World, any one mould value, as he ought, a Perfon of but low Deiert; and yet be infenfible to much higher Merit, well known to him, in another j ihould be duly grateful to the for- mer for Favours, not worth naming in Com- panion with thofe which the latter had done him, and yet mould leave him and all his Kindnefs out of his Thoughts: would not fuch a Turn of Mind be very wrong and cri- minal ? Would not fuch an excellent and be- neficent Perfon be very unequally and unjuftly treated ? Yet this is exactly the common Be- haviour of Mankind. Here we live amongft- poor imperfect Creatures, like ourfelves. We receive a few fmall Benefits from fome of them, and fee a little Glimmering of Goodnefs in others ; and mould be very blameable, if we did SERMON III. 63 did not feel and exprefs a proper Efteem for them, on Account of both. Now there is at the fame Time, not only within our Know- ledge, but ever moft intimately prefent with us, a Being of inconceivable Perfection and Lovelinefs; from whofe Bounty we and this whole Univerfe have received our very Exift- ence, and every Capacity of Enjoyment that belongs to it; by whofe continual Support we are upheld in Life; whofe Grace excites us to every Thing good; whofe Forbearance pafTes over our daily Tranfgreffions; nay, who hath commended his Love towards us, in that, while we were yet Sinners, Cbrift, his only Son, died for us, that, being jiijlijied by his Bloody we might be failed from Wrath*, and rejoice in Hope of the Glory of God*. What then have we Caufe to think of ourfelves, if we love not Him, who himfelf is Love*; if fuch Acts of Kindnds make none or faint Impreffions on our Hearts; if we reflect but feldom upon them, and are influenced but little by them ? Is there, or can there be, an Inftance of Ingratitude from Man to Man, that bears the leaft Proportion to the Unworthinefs of fuch a Temper? For that God hath no Need of our Acknowledgments, as our Fellow-creatures often have, only Rom. v. 8, 9. P Ver. *. i i John Jv. 8. 4 proves 64 SERMON III; proves his Goodnefs to be the greater; and therefore ought not furely to make our Senfe of it the lefs. Now, if thefe Things are thus evident to our View, in how much ftronger a Light muft they appear to his all-feeing Eye ? And with what Diilike and Indignation muft he look on fo mocking a Depravity, as that of refuiing him the very Affection, which he purpofely and principally formed us to exer- cife towards himfelf, its moft deferving, its only adequate Object? For, as all that in a moral Senfe is good in his whole Creation, is but the Shadow of Divine Perfection ; fo the Efteem and Love of what is good muft ever be efTentially defective, till it leads us to, and terminates in, the Love of Him. But let us now confider alfo the Effects of this Principle on other Parts of our Duty. We muft fet our Hearts on fomething. Worldly Things are all of them Trifles. Many of them are not to be attained, but by unlawful Means: however attained, Fondnefs for them debafes and corrupts us. We fee and feel it every Day : all the Wickednefs that prevails on Earth fprings from it. Therefore, to avoid this Dan- ger, Men have been directed to fix their Atten- tion on the Rightnefs, the Amiablenefs of Vir- tue : SERMON rir. 6$ tue : and right and amiable it is, no Queflion* But, without having Recourfe to unhappy Experience, the plainefl Reafon mews, how weakly and how tranfiently the bare Idea, the abnracl: Notion of moral Excellence muft affecl: fuch Creatures, furrounded with fuch Temptations as we are, compared with an, affectionate Regard to Him, in whom the Ful- nefs of it dwells, and overflows on all the Works of his Hands. Every Sort, indeed, of Regard to God, is a more powerful Incite- ment to Virtue, than any other Motive: but Love hath a peculiar Force; often in begin- ning a Change from Evil to Good, but always in carrying it on, and compleating it. While we obey only from Fear of him, we are un- willing and backward, imagine Difficulties, contrive Excufes ; and think it a Point gained, if we can perfuade ourfelves, that this or that needs not be done. If Hope be added to it, without any Inducement more generous, we fhall ftill be in Danger of aiming to get our Reward by doing as little for it as we can. But thofe, whom we love, we ferve with Ala- crity and Zeal; forget our own Inclinations to adopt theirs, hate every Thing that difpleafes them, defpife every Thing that doth not re- commend us to them, look on their Com- VOL. IL F mands 66 SERMON III. mands as Favours and Honours, rejoice to encounter Difficulties for their Sakes, and think we can never do enough to teftify our Attachment to them. What noble Improve- ments then muft Love to God make in the Performance of our Duty; and how can it fail, III. Of increafing" our Happinefs, even in this World, as well as the next! For Want of cultivating this delightful Affection, the Thoughts of him are dreadful to the Generality of Men. Too many are tempted to wifli in their Hearts, if they durft, that he were not, or had no Regard to human Conduct: and if any of them can but perfuade themfelves for a while, on the Strength of fome poor Cavil, to hope what they wih, they triumph in the imagined Difcovery, that fets them fo much at Eafe. From the fame Default, humbler and tighter I^Iinds confider him very often in no better Light, than as a rigid Lawgiver, arbitrarily exacting a Number of almcft impracticable Duties, and inforcing them with the Dread of infupportable Punim- ments : whence they are ready to fink under the Terrors of Religion, even while they are con- fcientioufly fulfilling its Precepts. Looking on God as the Object of Love would rectify thefe miftaken Conceptions intirely. We 6 fliould S R M O N III. 67 fliould all fee and feel, that a Being of infinite Goodnefs, directed by infinite Wifdom, is the higheft Bleffing; and the Want of fuch acne would be the greatefl Calamity, that is poili- ble: we ftiould be fatisfied, that the flricteft of his Laws, and the fevereft of their Sanc- tions, are Means which he knows to be need- ful for our Good; that his Mercy will forgive on Repentance our paft Tranfgrefiions of them, that his Grace will ftrengthen us to keep them better, and that he will never re- ject a Soul affectionately devoted to him. In Proportion then as we are fo, all terrifying Apprehenfions will vanim from us. bere is no Fear in Lwe, faith St. "John ; Fear hath Torment; but perfeft Love cajleth cut Fear' . Another Sort of Men there is, who have not much Uneaiinefs, but little or no Pleafure in Religion. What they call performing their Devotions, is commonly nothing more than going heavily through a few cufiomary Shews of Refpect, and repeating by Rote a certain Number of good Words, without any Life, or almofr. any Meaning. No Wonder, if the Benefit of fuch Woriliip feems to be fo fmall, that more than a few, whofe Con- fciences would not fufFer them to neglect it, r i John iv. 1 8. F 2 cannot 68 SERMON III. cannot however help confidering it as a bur- thenfome Talk, enjoined them, they fcarce know why. But were thefe Forms and Sha- dows turned into Subftance, by the real Ex- erciie of that devout Affection which is pro- feffed in them, we fhould none of us any longer think hardly or meanly of the higheft and happiefl Employment of the human Soul. We ihould be filled with pleafing Reverence in doing Homage to the gracious Lord of all, celebrate his Perfections as interefred in every one of them, give Eafe to our Hearts by a penitent Confeffion of our Offences, make our Claim to his promifed Mercy with moil joy- ful Gratitude, vow to him chearfully a more vigilant Obedience, feel a double Satisfaction in every Comfort from having received it as his Gift, and difburthen ourfelves of every Anxiety, by committing to his Providence all our Wants, and all our Cares. Every other Love may caufe the acuteft Mifcry. The Object of our tenderer! earthly Regards maybe infenlible or ungrateful; may prove many Ways inferior to our Expectation ; may be wretched, and make us fo; may be fnatchcd away on a fudden for ever. .But Love to God is fubjeci to no Difappointment j is in- deed a Cure for all that can pofiibly happen to us. SERMON III. 69 us. While wefef our dffeftion on Things above', the chief Treafure of our Soul mufl ever be fafe: even tbofe Things, that feem to be the moft agalnjl us*, we are exprefsly afTured, are working together all the while^r our Good" : and the more of our inferior Enjoyments God requires us to facrifice to him, the fuller Op- portunities he gives us of manifesting that fupreme Value for him, which he feldom fails to reward amply here, by infufmg into us a Senfe of his Favour, greatly fuperior to all worldly Pleafure; but at \ez& be bath prepared in Heaven for them that love him, Things which Eye hath not feen, nor Ear heard, neither have entered into the Heart of Man** Indeed, how large a Part, that Love itfelf, which we have preferved inviolate through the Trials of Life, will then make of our Fe- licity; when we (hall be raifed above all our prefent low Objects of Delire, and have every Faculty of our Souls adapted to embrace the only worthy one; when we (hall experience his immediate beatific Prefence, feel Joys un- utterable, flowing directly from him, and be compleatly afTured, that this God is our God for ever and ever* : how tranfporting the Move- Col. iii. 2. * Gen. xlii. 36. " Rom. viii. 28. * I Cor. ii. 9. * Pf. xlviii. 14, F 3 ments 7 o SERMON III. ments of our Affections towards him may then become, is not for us now to fay or conceive. But fo much Apprehenfion of it we muil furely have, as will mew. that our moft im- portant Intereft lies in forming ourfelves to that Difpofition of Heart tov/ards him in this Life, which is neceffary to our Bleffednefs in the next. For the principal Felicity of Hea- ven confifts in God: and unlefs we love him, we cannot enjoy him, or be happy with him. Let us therefore proceed to confider, IV. The Methods which infinite Wifdom hath taken to cultivate fo excellent a Principle in our Minds. Love owes its Being to Goodnefs ; and fo may be produced, either by a general Con- templation of its Amiablenefs, or by Favours perfonally received from it. That we are ca- pable of the former and purer Sort of Love, Delight in a benevolent Character, though we have never been benefited by it, nor poffibly can be, is a Truth, of which every Day gives Proofs with Refped to our Fellow- Creatures, whom we affectionately efteem, though inac- ceffibly diftant from us, though dead many Ages before us. And therefore we are doubt-. Jefs capable alib of admiring and adoring the infinitely luptrior Benevolence of cur Creator, abftracled SERMON III. 71 abftra&ed from the Thought of our own. fharing in it ; as indeed we furely all of us love him for his Bounty to the reft of the World, as well as to ourfelves. But then, this mere difinterefted Affection, though natu- ral to our Hearts, is very weak and languid there, in the midft of fo many other Paffions and Appetites as our Condition upon Earth makes neceffary for us, and the original De- pravity and fuperadded evil Cuftoms of Man- kind have fo unhappily flrengthened and per- verted. Our Hearts are pre-engaged and filled up, for the moil Part, with temporal, it is well if not with criminal, Objects of Defire, long before we come ferioufly to reflect on the fpiritual and truly valuable one. Nor, when we do, can mere fpeculative Meditation upon that be expected to prevail over the im- portunate Calls which we have to other At- tentions : but Experience of his Bounty mult be added, to invigorate Eflcem by Gratitude. And plentifully it is added by our heavenly Father in his Works of Nature and of Grace. O that Men would therefore praife the Lord for bis Goodnefsy and declare the Wonders which he doth for the Children of Men 7 ; that they would /ore hiniy bccaufc he jirfi loved its*! But Be- y Pf. cvii, 21. z i John iv. 19. F 4 ncfits 7 2 SERMON III. nefits received are foon forgotten : and what- ever thankful Warmth they may raife, while the Rclim of them is frem and lively, cools and flattens; till, by long PoiTeffion, we grow apt to think every Thing that we enjoy our Due; and feel nothing in Relation to it but Difcontent, if any Part is taken away or di- minifhcd. Knowing this, our indulgent Ma- ker, that he may attrad: us more powerfully to liimfslf, hath joined with the Experience pf prefcnt Mercies, the Hope of unfpeakably greater to come : and bleffed is he wbofe Hope is in the Lord bis God*. For though it be a lefs noble, becaufe more felfim, Paffion, yet, in the prefent Cafe, it partakes confiderably of fome thing moral and religious. Any real Defire of heavenly Blifs rnuil imply a Degree pf Love, both to Virtue and Holinefs, in which it will chiefly confift, and to that holy Being who hath prpmifed to bellow it. But, alas! worldly and finful Attachments debafe Mens Natures, that they cannot afpire to, cannot earneftly wifli for, any Thing great ar.d excellent. And therefore the wife Ruler pf the World hath enforced his Laws by :"-.' only remaining Motive, Fear: that they, whom nothing better will influence, may at * Pf. cxlvi. 4, leail SERMON III. 73 *eaft be influenced by confidering the prefent Sufferings and future Mifery, awaiting Wick- dnefs : a low and flavifh Inducement, it mufl >e owned; but however fo far a good Sign in lim who acts upon it, as it mews him not to be inflexibly obftinate in what is Evil. And, remote as it may feem from that generous Flame which our Maker feeks to kindle in our Breafts, yet the Son of Siracb hath juilly obferved, that the Fear of the Lord is the Be- ginning of bis Love k . Fear, in the firfl Place, can with peculiar Efficacy reftrain the outward Actions of Men, and keep them from adding Strength to bad Inclinations by Indulgence. Fear, efpecially of Punishment which they know they de- ferve, can make their Vices become taftelefs and unpleafant to them. And when once they are brought to avoid forbidden Gratifi- cations as hurtful, there is a fair Profpecl:, that not only virtuous Behaviour will recom- mend itfelf, as almoft every Thing doth, by Cuflom, but that alfo its intrinlic Fitnefs and Beauty will come to be perceived, and awaken b Ecclus xxv. 12. See Philo de Abrahamo, p. rg. ed. Man- gey : and a large Quotation from Maimonides, in Humphreys'* Diff. on the Refurrection, preyed to his Tranflation of Athc- nagora^ p. 52, &c. fuitable 74 SERMON III. fuitable Affedtions. Or, if this be already the Cafe, and yet vehement Temptations hurry Men on to Sin; (a very common and very piti- able Condition) Fear may be fo impreffed on the Heart from above, as to overbalance thefe; free the rational Principle from the Oppreffion under which it labours, and enable it to re- fume its rightful Dominion. Then the Con- duel will be reformed, the View of Things gradually brighten, and the more ingenuous Affections of Hope and Gratitude, and un- mixed Love, fpring up and flourifh ; till at length our Duty and our Maker, which at firft we regarded unwillingly, on mere Com- pulfion, will no longer have Need of any other Force than their own native Attraction, to regulate every Thought of our Souls, and every Action of our Lives. Thus then appears the Wifdom and the Goodnefs of thofe various Methods which God hath taken to unite us finally to himfelf. He hath planted in our Hearts that pure and difmterefted Efteem and Love of moral Per- fection, which leads directly to the Efteem and Love of him above all; and without which we mould not have been fufceptible of ge- nuine Piety and Virtue. But having placed us. SERMON III. 75 us, with a Nature prone to go wrong, in a World full of Inticements, he hath not left us to the Guidance of this one Principle, which, though the befl in itfelf, would have proved inefficient for our Direction; but hath kindly put us under the Tutorage of fubordi- nate Affections, to train us up in the Way iv herein ive foould go* , till we become enlight- ened enough to approve the things that are ex- cellent*, and animated enough to purfue them for their own Sakes. Let us therefore give up ourfelves without Scruple to the Influence of every Motive to our Duty, which Reafon or Scripture fets before us, of Pleafure or Terror, of this World or the next% and by Reading, Meditation and Prayer, imprint them ibrongly on our Minds; nor be at all dejected, though perhaps as yet the leaft worthy of them hath the largeil Share in our Obe- dience 3 as probably it hath for a Time in that which moft Children pay to their earthly Parents, for whofe Peribns and Precepts, not- withflanding, they acquire, by infenfible Steps, the moil dutiful and tender Efteem. But Prov. xxii. 6. d Phil. i. ro. ' tfViy i^'DW niiYDii mini QI pio' oWV fna^ NI jaiy^ ^r yinstt' {ou? 1 ?. Sola, fol. 22. col. 2. ap. Buxt. Floril. p. 156. whoever 76 SERMON III. . whoever would ftrengthen within himfelf this bleffed Difpofition towards God, muft fre- quently recoiled; and inculcate the Conviftion, that other Incitements are but the Means, and Love the End of the Commandment* : that we improve and grow inwardly better under the heavenly Difcipline, only in Proportion as we advance in unfeigned Affection, and are transformed by it into real Likenefs to the Supreme Good. Open your Hearts therefore to feel his Goodnefs towards yourfelves, and imitate it towards your Brethren. For God is Love; and he that d-welletb in Love dwelkth in God, and God in him*. f i Tim. i. 5. s i John iv. 16. SE R- t 77 1 SERMON IV. M A T T H. xxii. 39. e fecond is like unto if, T^houjhalt love thy Neighbour as thyfelf. TH I S is the latter Part of our Saviour's Anfwer to the Queftion, Which is the great Commandment in the Law? He had al- ready anfwered fufficiently, by faying, it was the Love of God. But moft of the Jews be- fore whom he fpoke, thought the beft Proof of their fulfilling that Duty was a fcrupulous Exactnefs in fome, or all, of the ceremonial Precepts that God had enjoined them. And on the Merit of this, they indulged themfelves in great Hardnefs of Heart, even towards their Brethren of the fame Religion; and in utter Difregard, if not implacable Hatred, of all who were of a different Religion, perhaps of a differ rent Seel; only. So that, if jie had carried his Reply 78 S E R M O N IV. Reply no further, his Hearers, who bad a Zeal for God, but not according to Knowledge*, would in all probability have understood him accord- ing to their own preconceived Notions: and never have fufpected him of defigning to con- demn their SuperfUtion and Uncharitablenefs. Therefore he immediately fubjoins, from the exprefs Words of Mofes b , another Command- ment, which, if they mifinterpreted the firft, might mew them their Miftake ; and if they did not, would plainly appear, to any confi- derate Perfon, like unto it in its Nature, and fecond in its Dignity and Ufe; fboujb< love thy Neighbour as thyfelf. . But this alfo the Jews contrived to explain in a wrong Manner, that they might gratify wrong Inclinations. For which Reafon he took an Opportunity to fet them right. And befides the Jews, Multitudes of others, both before and ever fince, have done the fame Thing. Nay fome, not con- tent with perverting, and fo difobeying, have directly found Fault with it. Yet whoever believes in a wife and good Ruler of the World, muft believe it to be his Will, that Humanity mould be pradifed amongft Men: and whoever feels in himfelf * Rom, x, . b Lev. xix. 1 8. kind SERMON IV. 79 kind Affections, muft think the Exercife of them his Duty. But then Doubts are raifed, who are intitled to our Kindnefs, and in what Degree: both which Points therefore the Pre- cept, now before us, briefly determines. And I {hall explain and vindicate its Determina- tions, by mewing you the Meaning, firft t of the Word Neighbour-, fecondfy, of the Ex- prefiion, loving him as ourfehes: and proving in fome Meafure all the Way, but principally at the Conclufion, the Reafonablenefs and Neceility of having fo much Regard for fo many as the Text requires. I. Our Neighbour then commonly fignifles in Scripture, and not feldom in Heathen Writers, every Perfon who is placed within our Reach and Influence. Accordingly, St. Paul, inftead of faying, he that loveth his Neighbour, faith, he that loveth another, hath fulfilled the Law*. We have ufually the moft frequent Opportunities of doing Good to thofe who live with us, or near us. But if any one, however diftant from us, or unknown to us, particularly wants our Help, he is, in Effect, by that very Thing, brought near us for the Time, and put under our Care. God's Bene- volence is abfolutely univerfal : ours mould be Rom. xiii. 8. extended 8o SERMON IV. extended as far as it can: and the Extent of Mens Power being extremely various and un- certain; (for the meaneft Subbed may fome- timcs, by one fingle Difcovery, do more ge- neral Service to Mankind, than the greateil Monarch is capable of) the Word Neighbour hath this peculiar Advantage, and therefore Propriety, that it contracts or enlarges its Signification, juft as the Cafe demands; and either takes in the Extremities of the Globe, or confines itfelf to our own Home. Some have carried their public-fpiritednefs too far: and piqued themfelves on manifesting Good-will to their Fellow- Creatures, by Un- dertakings out of their Province, and even beyond their Abilities; while their proper Neighbours, thofe with whom they had clofe Connexions, and their proper Bufmefs, that which their Circumftances bound them to mind, were difregarded: an injudicious Con- dud:, when it proceeds from the beft Inten- tions; but highly blamable, if Vanity, or a med- dling Temper, be the Source of it: on which Head thefe Perfons would do well to examine themfelves. But the far more ordinary Fault is the oppofite one : narrowing the Bounds of our friendly Difpontions; and excluding thofe from, S E R M O N IV. 81 from the Benefit of being our Neighbours, who have a Right to it. The principal Caufes of this are three : Hatred, Pride and Selfifhnefs. i . One chief Ground of Hatred long hath Been, and is, Diverfity of Faith or Worfhip: of which Cafe we have a moft remarkable In- fiance, Lukex. 25, &c. There a certain Lawyer ftanding up, and tempting our Saviour with the Queftion, Whatfhallldo to inherit eternal Life; he draws from his own Mouth the Anfwer, Thou fhalt love the Lord thy God with all thy Hearty and thy Neighbour as thyfelf: then tells him, Thou baft anfwered right : This do, and thou foult live. But hv, willing, as the Evange- lift obferves, tojuftify himfelf, faid unto Jefus, Andwho is my Neighbour ? imagining, no Doubt, as the Sequel mewed, and as moft of his Coun- trymen thought at that Time, and many Ages after d , if they do not ftill, that none but the Members of his own Communion deferved the Name; and that all others were to be deemed unrelated to him, and held in Abhorrence. This abominable Notion our blefled Lord might have confuted by numerous Paflages of the Old Teftament 8 : but he thought it more ufeful to * See Lightfoot's Harm, of New Teft. and on this Hiftory. * Exod. xxii. 21. xxiii. 9. Lev. xix. 33, 34. Deut. x. 19, &c. VOL. II. G humble 82 S E R M O N IV. humble the vain Man, by convicting him from the Teftimony of his Confcience, and making him confefs, without perceiving it, how unjuft his Interpretation was. For this End he tells him the moving Story, that you all know, of the Jew and the Samaritan ; of which two Nations the former detefted the latter beyond all others - y and having eafily brought him to declare, that the Samaritan had acted the neighbourly Part, as he ought, to the Jew ; it evidently followed, that a Jew, upon Occa- fion, mould act the fame Part to a Samaritan. Which thinkejl thou 'was Neighbour to him that fell among ft the Thieves? And he f aid, He that fheived Mercy on him. 'Thenfaid Jefus unto him, Go and do thou likewife. O that all Chriflians of all Denominations had learned, or would yet learn, from hence and from the whole Tenour of the Gofpel, what fome of them in particu- lar are lamentably ignorant of, or worfe : that Kindnefs and Tendernefs, and much more Juftice and Equity, are due to thofe of every Sect and Party, from whom they differ the moft widely ; and due, as a Condition of their inheriting eternal Life! Another Thing, which often withholds our kind Regard from very fit Objects of it, and excites Hatred to them, is Ravalmip in Profit, Advance- S E R M O N IV. 83 Advancement, Affecftion, Reputation. And we may fee in the World, perhaps feel in ourfelves, if we examine, as we every one fhould, that Competitions, not only about Matters of fome Weight, but the merefl Trifles, can turn the beft Neighbours, the neareft Relations, the deareft Friends, into ab- folute Strangers, if not bitter Enemies. Nay the bare Succefs of others, where we neither were nor could be their Competitors, is enough fometimes to alienate our Hearts from them to a ftrange Degree. Yet furely we ought not to be hated by others, either for aiming at, or ob- taining Advantages, by any fair Means; nor confequently they by us. Nay, mould they, in fuch a Cafe, thwart an important Intereft of ours, to fecure an inconliderable one of their own : even this, though a fad Defect of Gene- rofity, may in Stridnefs of Speech be no In- juftice. But further, fuppofing a Man hath directly done us a palpable Injury, ftill he is our Neigh- bour. Perhaps it was ignorantly, or inadvert- ently, or from fuch Frailty, as we and all Men are liable to: or it is but a flight or a iingle Offence : or we had provoked him to it ; or received Favours from him, that overbalance it, or he hath good Qualities in other Refpects,. G 2 that 3 4 S E R M O N IV. that intitle him to our Efleem. Or if he be, on the whole, wicked : yet poflibly he is not in- corrigible. While we are too much offended to bear with him, our heavenly Father, whom he hath much more offended, bears with him - y and is graciously trying all Methods to reclaim him. You will fay, " God cannot be hurt by ' * his Wickednefs . ' ' Why, neither need you . By Patience, you may always turn it to your fpiritual Improvement: by Prudence, you may generally avoid any temporal Harm from it. You may, if it be neceffary, punifh him for it: yet confider him as one whom you could heartily wifh to treat more gently. 2. The fame bad Effect, that Refentment hath on fome, Pride alone hath on others : they cannot allow fuch low Creatures, as the Multitude are, to claim their Notice, and even their Love, by a prefumptuous Name, which implies a Sort of Equality with them. But in- deed they are not only our Neighbours, but our Brethren : for God hath made of one Blood all that dwell on the Face of the Earth*. They have the fame Principles of human Nature, the fame Right- of human Society, the fame Pro- tection of Divine Providence here, the fame { Afts xvii. 26. Covenant S E R M O N IV. 85 Covenant of eternal Glory hereafter. And if we cannot, for the fake of thefe Things, over- look the Contemptiblenefs of their outward Appearance, and treat them with Compaffipn and Beneficence, inftead of Scorn ; we are much meaner Wretches than great Numbers of them. 3. A third Inducement to deny others a Claim to our neighbourly Regard is Selfifhnefs : a worfe Turn of Mind, on fome Accounts, than either of the former. A Man's Anger and Pride can affecl: but Part of his Neighbours, ufually a fmall one: to the reft he may ftill be friendly and beneficent. But the felfifh Man acknowledges no Neighbour: is concern- ed folely for himfelf, and what he is pleafed to reckon his ewn Irxtereft -, which he places in Wealth or Rank, Power or Pleafure. And they who feek Wealth only by excefiive Fru- gality, are generally difliked rather more than they deferve. But fuch as enrich or advance themfclyes by the wickedeft Rapacioumefs and Bafenefs, provided they live fplendidly and expenfi vely, are confidered with an Indulgence that hath extremely pernicious Fruits. And the moft abandoned Purfuers of immoral Plea- (iire obtain, by their mewifh Gaiety, the Cha- G 3 racier 86 S E R M N IV. rafter of the bed natured People imaginable ; though they often have originally, and feldom fail to acquire, the moil abfolute Infeniibility to public Welfare, the ties of Hofpitality and Friend/hip, the DiftrefTes of Families, and even of the unhappy Creatures who have be- lieved their Profeflions of the tendereft Senti- ments. But next in Guilt to fuch as mind none but themfelves, is he, that fixes upon one, or fome few, Relations or Favourites, for the Objects of his whole Affection : a Fault the more dan- gerous, as poffibly it may appear to him a Vir- tue. He is doing his Share of Good : taking Care of thofe, who naturally, or by a Sort of Adoption, belong to him. Anddoubtlefs we are peculiarly intrufted with fuch : but not autho- rized either to injure or neglect others for the fake of exalting thefe to a Height that is need- kfs, and perhaps hurtful even to themfelves. Kindnefs of Heart was planted in Men, not to divide the World into little Parties, each of which mould keep feparate from and be zealous againft the reft ; but to unite all, as much as could be, into one Neighbourhood, indeed one Body, animated with one Soul. It is not for our Family, or our Friends alone, that S E R M O N IV. 87 that God is concerned, or would have us con- cerned : but univerfal Good is his End, and univerfal Good-will is the great Inftrument which he hath given us to promote it. There^ fore we mufl always bear in Mind the com- mon Relation of Man to Man : and, when- ever it is doubtful whether that, or the parti- cular Ties of Blood or Intimacy require the Preference, far from following the flrongeft Propenfity blindfold, we mould labour to pre- ferve the fmcereft Impartiality in forming our Judgment : for that and that only will effec- tually plead our Excufe, if we err, as without Queftion we often do. Having now feen the fcriptural and rational Extent of the Phrafe, hy Neighbour, let us confider II. What, and how neceflary, that Love is, which the Commandment in the Text en- joins us to bear him. This, I hope, hath ap- peared already in fome Meafure : but muft be mewn more diftinclrly, becaufe too many ob- ject, that they cannot help hating fome Per- fons, and fee no Caufe to love many others. Now, it mould be considered, we have two Sorts of Love : one of Efteem, founded pn the Opinion that Men are deferving ; 'the other, of mere Benevolence, founded on the G 4 Know- 88 S E R M O N IV. Knowledge that they are capable of Pleafure and Pain. The former we may juflly be ex- pected to have for all we can : the latter, for all abfolutely. There are People in the World, for whom we cannot well have much Efleem. Yet every one hath fome valuable Qualities. Thofe whom we diilike, it is great Odds, have more than we allow them : poffibly, were it not for our Paffions and Prejudices, we mould find feveral of them to be highly worthy and amiable. And, though we are not always oblig- ed to be acquainted with their' Merit, we are obliged not to detract from it. But, whatever Ground we may have to think ill of them, No- thing hinders us from wiming well to them. Jf they are bad, is there not great Need of wiming they were better ? Continuing fuch *s they are, is it not reafonable to wifh them every Enjoyment, that will do no Harm to them or others ? Do they not often in this World, and will they not certainly in the next, pay dearly enough for their Wickednefs ? And is it not the Part of Humanity then to exer- cife Pity towards them ; and leave Vengeance to Him whofe it is ? " But they are our Enemies : is tfrat a Title " to our Love ?" No, certainly. You are not commanded S E R M O N IV. 89 commanded to love them becaufe they are your Enemies, or the more for being fo : but only, in a due Meafure, notwithstanding they are your Enemies. Perhaps indeed they are not fo : at leaft, to near the Degree that you imagine. But if they were : hath not God loved us, and fent his Son to die for us, when we were Enemies * ? Hath he not abundant Right to expeft this Return from us ? Doth he not exprefsly tell us, he expe&s it ? Hath he not planted a natural Principle of Relenting and Forgivenefs in us ? And is he not ready to affift us continually, by his Grace, in the Re- vival and Cultivation of it ? But you will fay, " Even to our Enemies " we will do no Wrong : mould a proper Oc- " cafion offer, we will do them Service : and " then, how can it fignify any Thing, what (C our Affections to them are ?" Why, you may profefs to behave thus, without loving them at all j and you may poffibly defign it : but you will not keep up to it. Such as your Affections are, fuch will your Aftions be : and endeavouring to reft rain the latter, without amending the former, you will find, is conti- nual Uneafmefs, and much Labour, to little Purpofe. Redifying your inward Difpofi tion s Rom. v. 10. 9 o S E R M O N IV. is going to the Root of the Matter. To think of your Neighbour with Mildnefs and Candour, and therefore behave to him with Equity an4 Kindnefs, is a plain Way. But when you pre- tend never tc do him Harm, though you always wifh it him ; and to be ready to promote his Happinefs, while you defire his Mifery : either you are not in Earneft, or you do not know yourfelf ; it is too hard for human Strength. So that in this, indeed, in every Inflance, where Chriilianity may feem to have made our Duty more difficult, by enjoining the Re- formation of our Hearts as well as. our Lives, it hath on the contrary made it practicable and eafy, by putting us in the only true Method. Betides, regulating the one, without the other, if we could do it, would be utterly infufficient to anfwer our Maker's great End, the purify- ing of our Natures, and exalting us to a Ca^ pacity of heavenly Blifs. The Affections, in the moral Senfe, are the Man. And if you give up to God your outward Actions only, your Sacrifice is defective and unacceptable, You will plead, it may be, that to him you give up your whole Soul : for you love God intirely, though you hate bad Men. But lov- ing them, is one main Proof which he re- quires of your loving him. If you loved, you Wpuld S E R M O N IV. 9 r would obey, you would imitate him. And therefore St. John declares, If a Man fay, I love God, and hateth his Brother, be is a Liar*. Obferve alfo, that as your Love to your Bre- thren muft be inward and iincere, fo it muft have in View, not merely their prefent Grati- fication, but their lafting Benefit, even in Op- pofition to that ; and not merely their Welfare in this World, but in the next too. For never was there furely a more dreadful Abufe of Words, than to call that Good-nature, which complacently allows Acquaintance, Depend- ants, Friends, Relations ever fo near, to go on unmolefted to Ruin, here and hereafter : nay, too often, directly invites and leads them to it. The Scripture, in prohibiting this Behaviour, gives it the oppofite Name, and very juftly. T^hou Jhalt not bate thy Brother in thine Heart : thoufhalt rebuke thy Neighbour, andnotfufferSin upon him 1 . Whence, take Notice again, that mere Defire of Good to another, when more is in our Power, will by no Means be fufficient. Love is an adtive Principle : and if we flop mort, be it through Penurioufnefs, or be it through Indolence, contented with only wifh- ing well to thofe, whom with moderate Pains b i John iv. 20. ' Lev. xix. 17. and 92 SERMON IV. and Expence we might adually ferve - y it is leaving that Affedion to fpend itfelf in doing Nothing, unlefs it be cheating us with an, Imagination of our being better than we are, which God hath commanded us to cherjfh and exert for the nobleft Purpofes, But admitting, that we are to love ourNeigh- boicr in this Manner, ilill doth not the Com- mand of loving himtfj- ourfefoes, extend tofome- thing impomble ? Certainly not. For we meet with feveral Inftances of Perfons being faid to love others as their own Souls, or themfelves, both in the facred k and profane Writers ! : and we are to underftand the Phrafe agreeably to their Meaning ; not to ftretch it farther than they can mean. In Scripture, at leaft, it doth * Deut. xiii. 6. i Sajm. xviii. 3. xx. 17. 1 In quibus en^m eadem iludia funt, ^itdemque voluntates, m his fit, ut aeque quifque altero delc6tetur, ac fe ipfo : efficiturque id, quod Pythagoras ultimum in amicitia putavit, ut unus fiat ex pluribus. Cic. Off. i. 17. Ex quo perfpicitur, cum hanc benevp-, lentiam late longeque difFufam vir fapiens in aliquem pari virtute praeditum contukrit, turn illud effici quod quibufdam incredibile videatur, fit autem neceffarium, ut nihil fefe plus quam alterumdi- Hgat f Quid cniro eft quod diiFerat, cum fmt cunfta paria ? Cic. deLegg. i. 12. where fee more. But he requires this 'Degree of Love rot to every Man, but betueen perfectly wife and good Men. The Doflrine of the Epicureans was, Nullo modo poffumus ami- citiam tueri, nifi aeque amicos & nos ipfos diligamus. Cko de Fin. i. 20. where fee more. net SERMON IV. 93 not denote the very higheft Affection that we are capable of. For the Duty of loving God is plainly deligned to be expreffed in ftronger Terms, than that of loving our Neighbour. Yet the latter muft imply, not only Good- will as real as we bear to ourfelves; for, if it be in- confiderable, it will be ineffectual : but alfo a large Degree of Good-will ; for that alfb we bear to ourfelves. And farther, we are to love him in Proportion as we love ourfelves : to pay a more attentive Regard to his Interefts, the more powerfully we are addicted by Nature or Cuftom to regard our own ; and fo preferve the Balance of our Affections in due Poife. This, however, we (hall do much better, if we alfo take the Expreffion, as wejuftly may, to comprehend an Injunction, that we love and coniider our Neighbour juft as much as we mould love and coniider ourfelves, were we in his Cafe. For, though we be equally affected by his Circumftances and our own, fb far as we can know and feel both, this will carry us no unfit Lengths in his Favour : be- caufe we cannot know and feel both in the fame Degree : and, though we could, no Harm would follow. Indeed we are fome times bound, in the practical Senfe, to love our Neighbour more than ourfelves : to mew a greater 9 4 S E R M O N IV. greater Concern for his Good, not only than we do fhew for our own ; for which, God knows, in the principal Points, we often fhew none at all ; but than we ought to fhew for our own : becaufe a very important Advantage of his may be in QuefHon ; and a fmall one, in Compa- rifon, of ours ; which it would be Meannefs not to flight : or the Advantage of many may be in one Scale, and our own fingly in the other. Now, when that happens, we may be obliged to go fo far as to lay down our Lives for our Brethren', not only for their eternal, but temporal Welfare. Still, unqueftionably, in all Cafes that but approach towards an Equa- lity, we act allowably in preferring our- felves, where no Obligation of Juftice or Truth exacts the contrary. And, in the endlefs Variety of Circumflances that occur in human Life, all that could be done by Precept, at leafl by any one fhort Precept, and fuch Mankind muft have, was to give as awakening a Caution as pofTible againft the greateft Danger, and as clear a Direction as poffible how to avoid it ; which, I hope, you are fenfible, the Precept before us hath done ; and then to leave both right and wrong Minds to fhew what they are : the one, by cheerfully i Johniiu 16. 4 taking, S E R M O N IV. 95 taking, and diligently feeking, if there be Need, fit Opportunities of doing Acls of Humanity; the other, by raifmg Scruples* inventing Eva- fions, and neglecting the plaineft Calls, be- caufe fome are doubtful. Men may indeed be too prone to folio we very good-natured Impulfe. And the few who have Caufe to fufpect they are, mould confider what they owe to themfelves, and to other Demands upon them, prefent, or probably future, as well as to the Object which now flrikes them: they mould afk the Judgment of pious and prudent Friends : they mould have fome Regard to the Judgment even of the lefs good Part of the World ; elfe they may pofiibly difcredit the Duty which they would wifh to recommend. But giving ourfelves up to be influenced folely or chiefly by common Opinion and Practice, is the Way to extinguiih every Thing that is right in. us. To a proper Degree therefore the Son of Siracb's Advice is neceiTary to be ob- ferved : In every good Work tnijl thy own Soul, for tins is the keeping of the Command?nent* '. Upright Meaning, with a moderate Share of Difcretion, will be a fafe Guide through what- ever Perplexities may at any Time arife in Re- lation to this Precept. * Ecclus xxxii. 23. Still 96 SERMON IV. Still you will fay perhaps, that, explain and limit it as we will, it is very hard after all, that, in order to obey God, and demonftrate our Love to him, we fnuft difobey the Dictates of the ftrongeft and ufefullefl Principle he hath planted in our Nature, the Love of ourfelves, and adopt others, often of Very undeferving Characters, in our own Room. But confider : Self- Love is not Happinefs ; it is not always the Inftrument of procuring Happinefs ; but makes us uneafy and wretched. It can pro- cure Happinefs no otherwife than by exciting us to gratify our natural Inclinations, when that will do us Good -, and retraining us from gratifying them, when it would do us Harm. Now Love to our Fellow- Creatures is one of our natural Inclinations. We all feel and mew it to be fo, in fome Inftances, more of lefs. And why is not the Indulgence of it, within the Bounds now prefcribed, as likely to do us much Good and little Harm, as that of any other ? It is a pleafmg Movement of Mind in itfelf. Reflection upon it affords a fecond Pleafure. We approve and efleem ourfelves for having it, and for attempting what it prompts us to. If we fucceed, we have exquifite Joy : if we fail, it is no in- confiderable Comfort, that we meant well. And, S E R M O N IV, of And, ordinarily fpeaking, all around us com- mend and applaud us for it. By thefe Means our Goodnefs often^ brings us great worldly Advantages : and very often is attended with no worldly Difad vantage. For there are many and daily Ways of exercifing it without Ex- pence or Trouble. And if the reft do coft us fomething, perhaps we can well bear it, and not be at all the worfe. But, were it more, do our Indulgences of other Inclinations coft us Nothing ? Do not the Debaucheries, the Refentments, the Amufements, the Vanities, the Caprices of Men, interfere much more fre- quently and irreconcileably with the trueft and neareft even of their temporal Interefts, than the Love of their Neighbour doth ? "But " thefe Things, you will fay, give much " higher Delight." Perhaps not. For Mul- titudes purfue with ftrange Eagernefs what yields them very little Satisfaction. At beft, it is a very unwife Delight. And poffibly you are pleafed with your prefent Objects of De- fire, only becaufe you have fet yourfelves to be pleafed with them. Set yourfelves therefore to be pleafed with promoting the Welfare of others : and you will find your Account in it, beyond any Thing in this World. VOL, II, H Indeed 98 S E R M O N IV. Indeed almoft all the Mifery of this World proceeds from the Want of it. The unavoid- able Evils of Life are nothing to thofe which we bring upon one another voluntarily, by Ill- Nature, Infenfibility and heedlefs Difregard. Thefe are the heavy Sufferings, that every one complains of and groans under, and always mult, if every one will be guilty of fuch Beha- viour : and Nothing can put an End to it, but focial Lqve. Inftead therefore of being againft the Intereft of any Man, it is moil effentially for the Intereft of all Men : and were it to prevail univerfallyupon Earth, no Injury would be attempted, no Act of Kindnefs neglected. For, as St. Paul argues: This, Thoujhalt not commit Adultery, Thou jhalt not kill, Thoufhalt not Jieal, Thou jhalt not bear falfe Witnefs, Thou jhalt not covet j and if there be any other Com- mandment, It is briefly comprehended in this Say- ing, Thou foalt love thy Neighbour as thy f elf. Love worketh no III to his Neighbour ; allows no Comrm'ffion, no Omiffion, that may be hurtful to him : therefore Love is the fulfilling of the Law 1 : all the Obligations of human So- ciety are fummed up in it. With perfect Juf- tice then doth our bleiTed Lord declare, that on J Rom. xiii. 9, 10. thcfe S E R M O N IV. 99 tbefe two Commandments, right Affection to God and to Man, both which imply it towards our- felves, bang all the Law and the Prophets. But ftill, it may be, you will plead, " hqw c * happy foever the World would become, were " all Men influenced by thefe Principles; yet, " fince they are not, whymuft we?" Becaufe the Whole can be amended only by the fepa- rate Amendment of each Part. " But, you *' will fay, unlefs the reft will amend, of " which, to fpeak moderately, there is no " Likelihood in our Time, the Wickednefs " and Mifery of Mankind muft, if we are to " love them fo well, and leek their Good fo " earneftly, occafion us much fruitlefs Pain, " innumerable Difappointrnents and melan- " choly Reflections." Why, fo it will, if we engage in too great, or too difficult, or too many Undertakings ; if we raife our Expecta- tions too high ; or fuffcr Oppoiition, either to kindle us into Vehemence, or pliinge us into Defpair. But we may go on very comfortably, if we preferve the true Temper : exerting a calm fettled Benevolence on all fit Occafions, becaufe we ought; without hoping tdlfuc- ceed very often, or to produce on the whole any remarkable Change for the better : but m Matth. xxii. 40. H 2 labour- ioo S E R M O N IV, labouring the more constantly for this very Reafon, that not a little of what we do will, to all Appearance, with Refpe6t to others, be Labour loft. In the Morning fow thy Seed, and in the Evening withhold not thine Hand: for thou knoivefl not, whether pall profper, this or that } or whether they both fiall be alike good". But thus much we know however, that the feem- ingly moft unprofitable Exercifes of Kindnefs will not only be of unfpeakable Benefit to our- felves in the Upfhot, which might furely fuf- fice us, but will prove fome Means in the Hands of Divine Wifdom for bringing forth at length general Good out of all Evil. Being therefore thus -Labourers together with God , \vhyihould we not be happy in our Proportion ; as he is perfectly, notwithftanding the Failure of his gracious Purpofes towards a World, which he loves infinitely better, than the beft of us can ? But you will argue further yet: " Whatever " Peace we may have within, we fhall have " none without, but be laughed at for poor " tame Wretches, and trampled on fecurely." No ich Thing. Though few may imitate you, very few will in earneft defpile you, and fewer ftill attack you in any material Point. Love to Eecl. xi. 6. i Cor. iii. 9. 6 all S E R M O N IV. ioi all Men cannot often provoke any Man. in Cafe of AfTault, you are not forbidden the j uft Methods of Self-prefervation ; you are com - manded to be prudent, as well as harmlefs p : you have the Laws to protect you : all the good to fupport you, from Inclination ; and moft of the bad, if for no better a Reafon, yet left they mould fuffer next. You will fcruple, I own, taking fome Advantages, by which they often fucceed : but you will alfo avoid fome Difadvantages, by which they are often ruined. And, befides human Helps, you will have the Providence of God on your Side, both to defend you, and perhaps to reward you openly even here. Or, fhould he fee it beft for you to go without temporal Recom- pences, nay to fuffer temporal Inconveniences ever fo grievous : bear but all patiently from a Senfe of Duty to Him, and you will be filled with Confolation in this World, and allured of Glory in that which is to come. Truft him therefore boldly with theabfolute Dire&ion of your Hearts ar>d Lives. Letthofe, who refolve to be too cunning for their Maker, fupprefs and extinguish every friendly Senti- ment in thdr Breafts, be blind and deaf to the P Matth. x. 1 6. H 3 DiftreiTes 102 SERMON IV. DiftrefTes of all around them, purfue with un- relenting Fervour their own Interefts, their own Pleafures, their own Schemes of Male- volence, hateful and hating one another" 1 . But let us befimple concerning Evil, and wife only unto that which Is Good 1 : foew Mercy with Cheerfulnefs, love without Diffimulation, be kindly affecJioned, in Honour preferring one another, dijlrlbutlng to the Neceffities of the Saints : re- joice with them that rejoice, weep with them that weep ; be not high-minded, but condefcend to Men of low Eftate* : look with Pleafure on the Vir- tues, the Accomplimments, the Succefs of others ; be flow to believe their Faults, think of them with Cpncern, and treat them with Mildnefs : love even our Enemies, blefs them that curfe-us, do Good to them that hate us, and pray for them that defpltefully ufe us, arid perfe- cute us. For fo fiall we be the Children of our Father, which ls^ in Heaven -, who maketh his Sun to rife on the Evil and the Good, andfendeth Rain on the Juft and on the Unjuft*. k * Tit. iii. 3. r Rom. xvi. 19. a Rom. xii. 2 16. 1 Matth, v, 44, 4. SER- S E R M O N V. MATTH. iv. i t was Jefus led up of the Spirit into the Wil~ dernefs, tQ t?e tempted of the Devil. AS the Word of God acquaints us with many Things of great Importance, con- cerning our prefent and future Condition, which we could not elfe have known : fo it opens to us particularly, a very interesting Scene, in the Difcoveries which it makes of our Connexions with the Inhabitants of the invifible World, both good and bad. Indeed, that various Or- ders of rational Beings befides Man, and fuperior to him, exift in this Univerfe, is of itfelf ex- tremely probable. That fome, even of the higheft of them, mould become wicked, is only a Wonder of the fame Kind, as that too 'many of the beft Abilities amongft Men mould make the worft Ufe of them. That for their Wick- ednefs they fhould be caft down* from their firft * 2 Pet. ii. 4, H 4 Eftate* 104 S E R M O N V. ]$late l ', and confined to a very different one, is a natural Confequence of the Divine Juflice and Rectitude. That, though Sufferers already for their Crimes, they fhould yet be referred unto the fever er Judgment ofthegreqfDay, is but jufl the very Thing that Reafon teaches concerning the Sinners of the human Race alfo. That they fhould be delirous in the mean Time of fedu- cing us into Tranfgreffion, is very natural : for we fee the profligate amongfl ourfelves de- firous every Day of doing the like. That this fhould be poffible for them, is by no Means inconceivable : for, fince the material Frame of our Earth is confefTedly liable to powerful Influences from other Parts of the Creation, why may not the intelligent Natures in it be fo too ?' That evil. Spirits mould be permitted to. affault us in a Degree confiftent with our Free- dom of Will, is evidently as reconcileable both to the Holinefs and Goodnefs of God, as that we are fufFered to tempt one another, often perhaps full as dangeroufly. That they mould be capable of conveying their Suggestions to 'ITS, and we not know their Manner of doing it, can hardly be called flrange : for we fcarce Jsnow the Manner how any one Thing in the World is done, if we examine it to the Bot- b Jude6. torn jj S E R M O N V. 105 torn; not even how we convey our own Thoughts to thofe with whom we converfe. ' And that we mould be expofed to thefe Temp- tations, without perceiving them to proceed from any fuch Caufe, is far from incredible : for we are frequently influenced, and ftrongly too, by Perfons of no higher Powers and Abi- lities than ourfelves, without perceiving that they influence us at all. But, though every one of thefe Things is rationally fuppokable, yet Scripture only can fatisfy us, that they are true in Fact : and fo accordingly it fully doth. For though it tells us, that bad Angels are held in everlaft'mg Chains under Darknejs c , it tells us likewife, that our Adverfary the Devil as a roaring Lion walketh about, meaning, doubtlefs, within the Extent of his Chain, feeklng whom he may de- vour*. And yet, even after the TefHmony of Scripture given to thefe Doctrines ; as they re- late to Matters which lie out of Sight, and therefore affec't the Mind but faintly, unlefs the Truth and Importance of them be carefully impreikd upon it, we receive them too com- monly with only a wavering Kind of half Be- lief, which produces no Manner of ferious Thought about them. And fo by Degrees Jude 6. d i Pet. v. 8. we 106 S E R M O N V. we firft overlook, and then doubt, and then reject, one Part afteranother of what is revealed concerning the hidden Regions of the Crea- tion ; (as, indeed, if once we begin, where fhall we flop ?) till, at length, inftead of walking, as Chriftians ought, by that Faith', which is the Evidence of Things not feen* 9 we come to con- fider earthly Objects as the only Realities, and Heaven and Hell, and the Inhabitants of each, as Nothing at all. Some, it mull be owned, far from difbeliev- ing what they underfland their Bible to teach on Ihefe Subjects, make it almofl a Point of Religion to believe a great deal more : where- as the plain and fafe Rule certainly is, to go as far as Scripture goes, but alfo to Hop where Scripture flops. For whatever Notions are creduloufly entertained, beyond its Warrant, will always, in the Event, weaken, inftead of confirming, the Perfuafion of its genuine Ar- ticles. But, undeniably, the prevailing Ex-r treme at prefent is, that of queftioning, or flighting, though we do not queftion, what- ever is placed a little without the Reach of our own Faculties, be it ever fo clearly alTerted by our Maker himfelf. This Turn of Mind is highly undutiful -, and tends to miikad us, e 2 Cor. v. 7. f Heb. xi. i, in S E R M O N V. 107 in the Whole of Religion firft, and then of common Life. The Remedies for it are, to think of ourfelves with Humility, and read and confider the Doctrines of God's Word with reverent Attention. That of our being tempted by invifible Powers needs not have any wrong Effects upon us, and may have very right ones. For, as thefe Temptations are not diftinguim- able by us from thofe which arife of them- felves in our own Breafts, and may be refitted effectually by the fame Methods, the Belief of them can by no juft Cpnfequence drive us ei- ther into Superftition or Defpondency. But , the Confideration of having fuch an additional Adverfary, befides the World and the Flem, mutt naturally increafe our Watchfulnefs, and' thankful Dependence on the Help of Divine Grace : and the Reflexion that, in committing Sin, we are complying with the Suggeftions, and gratifying the Malice, of the Enemies of God, of our own Souls, and of the whole, Cre- ation, cannot but incline us to a ftrong Ab- horrence even of fuch Tranfgreffions, as we might elfe have been difpofed to view in a pleafing Light. Now, of all the Paffages of Scripture which relate to this Point of Doctrine, there are none more io8 S E R M O N V, more inftruftive, than thofe of the Evangelifts, in which we find our bleffed Lord himfelf af- faulted by the Tempter : whofe Victory, for that Reafon, the Wifdom of the Church hath taken Care to fet before our Eyes in the Gof-, pel for this Day, as the propereft Admonition to us in the Beginning of the prefent Seafon : the Bufinefs of which, if we purpofe to be at all the better for it, is arming ourfelves againft thofe Temptations with which we rpay meet- hereafter, as well as humbling ourfelves for having yielded to fo many already. And there- fore I fhall now endeavour, I. To explain this Part of our Saviour's Hiftory. II. To point out, in a few Words, the practical Ufes that flow from it. I. To explain this Part of his Hiftory. The Number of wicked Spirits is reprefented in Scripture as very large. And yet one only, denoted by the Name of 'Satan, or the Devil, is generally mentioned as inticing Men to Sin. The Reafon of this, in other Places of Holy Writ, may be, that, as they are all united under one Head, and engaged in one Defign, they are to be regarded by us as one Adveriary : for, in the common Language of War, we fpeak of the Enemy in the fingular Number, when yet we S E R M O N V. \vc mean a Multitude. But there is more efpecial Ground for it, in the Text, as unquef- tionably the Prince of the Demons* himfelf would perfonally engage in fo arduous a Com- bat, as that with Jefus muft appear likely to prove. That he, who bears Ill-will to all Men, fhould earneftly wifh to millead and pervert one, whom he could not but fee to be a very extraordinary Man, and fent on fome Errand of fingular Benefit to the human Race, was to be expected. And that he mould hope to do it, may be accounted^for, partly from hence : that as wicked Men, though of eminent Abilities, are perpetually attempting very abfurdThings, fo may wicked Spirits too : as indeed all Wickednefs implies, in its very Nature, the abfurdeft Hope and Attempt in the World ; that of being Gainers by difobeying a wife and jufl Ruler, of infinite Power. Befides, the Devil had fallen himfelf, even without a Tempter : he had fucceeded by the Means of Temptation againft the firft Man, and more or lefs againft all Men fmce ; and probably he knew not diftinctly what Manner of Perfon 5 Matth. ix. 34. The Word here is not Aiao*o?, nor is that ever ufed of wicked Spirits in the Plural Number: and therefore it is properer to fay Demons, than Devils. this no S E R M O N V. this was whom he afTaulted. For, though he! might know him to have teen declared the Son of God, {till that Name is capable of va- rious Meanings. Or, if he knew him to be the promifed Meffiah, yet he might imagine that this Promife, as well as others, was a conditional one, though no Condition was ex- p re/Ted ; and therefore liable to be defeated. Or, at leaft, Rage might urge him to moleft, though he defpaired to overcome. But then, why the Lord of '#//*, who quickly afterwards caft out Demons with a Word, fub- mitted previoufly to fuch repeated Indignitiesj as thefe Trials made of him by the Power of Darknefs, perhaps we cannot fully fay. But this at leaft may be faid very fafely, that, for any Thing we know, it might behove him, not only, in general, to be made in all things like unto his Brethren, that fo he might refift the Devil on our Behalf perfectly, whom we refift very imperfectly ; but, in particular, to give the Enemy all Advantages and Opportunities, in order to make his Defeat more confpicu- ous : befides that we may gather, as I fhall ihew you in the onclufion, much Inftrudion and much Comfort from the Benefit of his Example, and from the cohdefcending Aflu^ k Afts X. 36. ranee, S E R M O N V. in ranee, which his having /offered bimfelf, being tempted, affords, that he willfuccour us when we are tempted alfo 1 . The wicked one made this Attack upon him at the Beginning of his public Appearance, becaufe undoubtedly he thought no Time was to be loft for prevent- ing the Good intended by it. And Jefus and explain away the Scripture Doctrineof it into Nothing : ftrive to form a Chriftianityas.much as poffible without Chrift, and be faved, if not by their own Merits, however not by his. Therefore the Apoftle in the Text lays the Strefs where it really lies : God forbid, that I foould glory in any thing, Javc in the CROSS of our Lord Jefus Chrift : in his Submiffion to die upon it, not merely as a Confirmation of his Sincerity, which puts his and his Apoilles Martyrdoms almoft on a Level, but as a propitiatory Offer- ing, by which, to /peak the Language of holy Writ, he hath reconciled us to God, making Peace by the Blood of his Crofs, in the Body of bis Fie ft through Death*. That he appeared on Earth to eftablim true Religion there, bore the Incon- veniences of this mortal State, endured the Con- tradition of Sinners*, and yielded up his Life to their Malice, is the univerfal Belief of all Chriftians; and why might not God,forefeeing f i Tim. iii. 16. N * Col. i. 20, 21, 22. h Heb. xii. 25. thefe 154 SERMON VIL thefe Things from Eternity, gracioufly accept his condefcending to them for our Sakes, though otherwife wholly foreign to a Nature united to the Divine, as a Sacrifice offered on our Behalf to infinite Juftice : beftowing on the Prieft and Victim the moft acceptable Retribution that he could poffibly receive, the Right of pardoning, reforming, and mak- ing eternally happy, as many as mould throw themfelves on the Mercy thus tendered them, and prove the Sincerity of their thankful Faith, by that of their Obedience ? We are far from pretending to know all the Reafons of a Tran faction, into which even Angels dejire to look 1 : yet furely confiderate Minds may trace in it evident Footftepsof Holinefs, Good- nefs, Wifdom: but at leaft humble Hearts will recollect, that the imagined FooHJJmcfs of God is wifer than Men k ; and finding, as every one living mu ft on due Search, that they have no Caufe to glory in themfelves., will glory moft cordially intbe Crofs of Jefus Cbrtft : afcribing to his Interceflion their Forgivenefs, to his Strength their good Actions, to his Merits their Reward . Not by Works of Right eoufnefs, which we have done, but according to his Mercy, God i Pet. i. 12. k i Cor. i, 25. faveth SERMON VII. 155 favetb us, by the wafting of Regeneration and renewing of the Holy Ghojl, which he feeds on as abundantly through Cbrift Jefus our Saviour, that being juftified by his Grace, we Jhoiild be made Heirs of eternal Life 1 . BleJ/ing, and Honour, and Glory, and Power, be unto him that fitteth upon the throne, and to the Lamb for ever and ever. But then we cannot be intitled to fuch Exultation, unlefs we are qualified as the lat- ter Part of the Text intimates. Faith indeed faveth us* : but that alone 'which workatb by Love , to God, to our Fellow-creatures, to every Thing good : which cannot confift with a ruling Love to the Ways of an evil World. Therefore St. John faith, If any Man love the World, that is, preferably, the Love of the Father* is not in him', and St. Paul only exprefles the fame Meaning a little more ilrongly, when he reminds us by his own Example, that we muft be crucified, dead to the World, and it to us* : we muft facrifice all inordinate Pondnefs for it to him, who facri- riced himfelf on the Crofs for our Salvation ; and mortally hate whatever is wrong in it, at the rifque of being mortally hated by it. Still 1 Tit. iii. 5, 6, 7. Rev. v. 13. Eph. ii. 8. Ga'. v. 6. PI John ii. 15. Senfe defeat the chief End of M^n's Being. Even more innocent fashionable Amufements fwallow up the pre- cious Time, of which we mould be frugal for better Purpofes. Famionable Hours interfere with the Order of Nature, with the public Worfliip of God, with the regular Difpofition of all Sorts of Affairs. And fa- mionable Complaifance places the vileft of hu- man Beings on the fame footing with the moft unexceptionable, to the dreadful Weakening of theeflential Diftindion between GoodandEvil. Yet in all thefe Matters Men will follow, with ftrange inconiideratenefs, even the profli- gate. But they conceive themfelves fully authorized to imitate, in every Thing, fuch as common Speech calls decent and reputable : Titles, in fome Ages, to be had exceeding cheap. In one Sex efpecially, and the other is copying after it, very fmall Remnants, even of moral Virtue, will fuffice : and in the upper Part of both, yet lefs of Religion, if any 158 SERMON VIL any at all, is needful. Accordingly many, who, from Confcience, preferve fome Forms of it-, rather look defirous to have them thought mere Forms, and are wonderfully my of uttering a Word to mew the con- trary : pafs off any Mention of their Regard to it as flightly as may be, and are content to let others treat it with as much Indignity as they will : inftead of glorying in the Crofs of Cbrift,aJJjamed to confefs him before Men, though he hath paiTed on that Shame fo awful a Sen- tence 5 ; and perfectly indifferent whether Piety hath the Support, which they muft know it wants, provided they can make an acceptable Figure to thofe around them ; a Point about which they are as felicitous, as if the Apoftle had faid, Be ye conformed to this World, inftead of, Be ye not 1 . Perhaps the more ferioufly educated fcruple going at once the utmoft Lengths of the Mode in wrong Things : but are gradually familiarized to follow their Leaders from one Step to another, till they advance imperceptibly to a frightful Diftance from their firft letting out j and it maybe at laft grow ambitious of being Leaders in their Turn of a little World of their own, that mall tempt the great one into ftill worfe Enormities. * Matth. x. 32,33, Mark viii, 38. Luke ix. 26. xii. 8, 9. i Rom. xii. 2. Through SERMON VII. 159 Through the Whole of this giddy Pro- grefs, innumerable Attentions, and incredibly earneft ones, to moil inlignificant Matters, fill their Hearts, and expell or deaden every devout and virtuous Feeling. If they find Leifure to reflect on their Conduct, it is chiefly to invent Excufes and Palliations : if they Hill go to Church, it is without Defire of improving there : nay, if they ftill pray in private, which probably few of them con- tinue long, it is little more than repeat- ing thoughtlefsly a few good Words : and thus, by Degrees, they come to have no real Affection or Veneration for their Creator, their Redeemer, their Sanctifier, no penitent Senfe of their own Imperfections or Tranf- gremons, no practical or fteady Perfuafion of future Recompences ; but form their whole Manner of talking and judging, as if the pre- fent State were all : are extremely eager about their worldly Interefts and Pleafures, but equally unconcerned about the Rightnefs of their Difpofitions : will on no Account- be abfent from a Meeting for Bulinefs which they have at Heart, or a gay Aflembly to which they are invited, let their Health or what will fuffer ; but neglect the appointed Seafons of Divine Worfhip, on the pooreft Pretences, 160 SERMON VIL Pretences, or without any : crowd Buiinefs, Journeys, Diverfions, into the moil facred Seafons, contrary to the excellent Ends of their Institution, contrary to all Law, and all Shame; but would think their Reputations undone by going to the Houfe of God. at any unufual Time, or even making, with Serioufnefs, a momentary Acknowledgement to him over their daily Food : confult neither Scripture nor Reafon to difcover their Duty ; but make the artfulleft Ufe of either, to fence againft what they are unwilling to own for fuch ; or, if Need be, avowedly prefer the Opinion and Practice of the World to both ; difdainful Rebels againft Heaven, but mean -fp irked Slaves to they fcarce know whom. Yet moft of them tolerate, and perhaps ap- prove, fome Appearances of Religion, efpecially in fome Performs - y but fufpect any great Reality of it, as a Degree of Madnefs : have the utmoft Terrors of feeing this poor Land over- run with Enthufiafm and Superftition ; but not the fmalleit Dread of Profanenefs and Profligate - nefs : are ftartled at any new Declarations of Authority againft either, but comforted by the Hope, that they will prove ineffectual, and all go on as it did: read almoft any Thing written to SERMON VII. 161. to depreciate Chriftianity and relax moral Virtue, but almoft Nothing in Favour of them ; are very cautious of meddling with Treatiles of Piety, however judicioufly com- pofed, for Fear of turning their Heads, but devour ever io many idle and even lafcivious Books, without the leaft Apprehenon of corrupting their Hearts : allow themfclves to be much more expenlive in the vain -glo- rious Difplay of private Magnificence, or towards the Support of Entertainments ceiled polite, though neither of good Tendency nor good Tafte, than liberal to the trueft Cha- rities : or, how bountiful focrver to the tem- poral DiftreiTes of their Brethren, have no Compaiiion at all for their fpiritual Wants : nay, perhaps, have made formal Refutations of giving nothing to fuch and fuch pious Ufes, againft which it is grown cuiljin^ry to inveigh, and hear no Anfwer. Yet many of them had originally no Relifh for this Turn of thinking and acting : indeed ilill rather affect to feem, than really are, happy in it: nay, pofiibly feel tormenting Doubts from Time to Time, how it will end. But thefe they are taught to coniidcr as mere Fits of Gloom- inefs, which they muft idiifipate by every mirthful Avocation th-^y can invent, and learn VOL. II. M to 162 SERMON to defpife themfelves for ever having been in fo ftrange a State of Mind, and fo unfuitable to living in good Company. Or, if Re- flexion will, notwithftanding, be troublefome, Arguments mufl be fought for to quiet it. And accordingly they, do argue, that Mens Stations, Connexions, and Spirits require fome Relaxation, and they muft take fuch as they can get, amongft thofe with whom it is to be had. But are they grieved or rejoiced at this pleaded Obligation ? Do they flop at the Quantity or the Kinds that are really needful, or go beyond them at Pleafure ? Are they growing better or worfe all the While ? Are they fetting good Examples or bad ? Surely thefe are material Queftions. Yet they make a Shift either to fed or to acknowledge no- thing of their Force > but whatever they like to join in, peremptorily infift, that it is harmlefs, ufeful, neceffary, ju ft what they pleafe : yet referving a 'Liberty, when once .it lofes Credit, to cenfure it as abfurd and wrong every Way, and be full as fond of Ibmethirig elfe, that deferves i as little, with- out confctiing the leaft Inconftancy. For, with the World on their Side, they come at Length, ir.iltr.id of apologizing for them- ll-lves, to alFu'me a ibvereign Authority over others j SERMON VIL 163 others ; confute their Objections with barely a contemptuous Laugh or Look, or by fixing on them any Name in Vogue, that denotes Precifenefs j attack and perfecute the moft filent Nonconformifis to their Notion, and haughtily overbear all that ftand in their Way. Such as worfhip the fame Idol with them, be their Characters ever fo doubtful, muft not be fufpected ; be they ever fo ndtprioufly cri- minal, muft not be condemned ; or counted unfit for their familiar Acquaintance; or even particular Friendfhip, let the Confequences, private or public, be what they may. The pert Ridiculers of Religion and Virtue. are to be allowed abundance .of Wit in the fillieft and grofleft Things they utter : and the mofl hard-hearted Libertines muft be held to have true Good-nature,becaufe they have fuperficial Gaiety. If they ruin themfelves by their Vices, they are only to be pitied : if others alfo, they are to be excufed to the very utmoft, it is well if not looked on as the more confiderable. But Men who have always been regularly virtuous are to be regarded as Objects of Derrfion. And fuch as add to their Virtue inward Religion, regulate their Conduct by it, abftain from Things on Account of it, appear to take Plea- fure in its Doctrines, its Ordinances, its. Pro- M 2 Pro- 1 64 S E R M O N VII. mifes, and give any Tokens of what the Text calls glorying in the Crofs of Gh rift, they are to hope from this Quarter for a very fmall Share of the charitable Candour, which is lavished fo profufely on others. Their Sincerity, or their Understanding, is to be ftrongly quef- tioned : their good Difpofitions and Actions denied, or paffed over in Silence, or fcornfully undervalued : ridiculous and dangerous Sin- gularities to be imputed to them, on the weakeft Evidence, or none ; and if ever they fall into any fuch, they are to be aggravated beyond Truth or Credibility ; and no Plea whatever to be admitted in their Favour. So very far are too many from anfwering the Pfalmift's Description of the Man who Jhall dwell in God's holy Hill, that in Ms Eyes a vile P erf on is contemned, but he honoureth them that fear the Lord". Even an Infidel, were he to fpeak honeftly, would tell fuch, that they are no Chriftians. Yet, perhaps, they would be very angry with any one but an Infidel for faying fo, and in Reality are by no Means Unbelievers. But why then will they not become confident ? If the Gofpel of-Chrin: defer ves any Regard at all, it deferves a thorough Regard: either it " Pf. xv. 1.4. is SERMON VII. 165 is Nothing, or it is the moft important of all Things. And they who profefs it, yet feldom think of it, who are influenced by it, if at all, to fcarce more than a little outward Shew, and flight and fcorn the Frame of Mind which it was intended to create in them, better had it been for them, unlefs they amend, never to have known it". All Sorts of Perfons are concerned beyond Expreffion to recollect this often : but two Sorts beyond the reft. If you of the upper Part of the World, who have mofl to be thankful and moft to be anfwerable for, inftead of being exemplary in ferving God, are remarkable for neglecting his Worihip and his Laws ; not only the Ingrati- tude, but the Pernicioufnefs of your Behaviour, will greatly increafe your Punimment. And if we of the Clergy, who teach others by our Exhortations to Jet their AjfeSHon on Things above y not on Things on the Earth'', teach them the Reverfe by our Practice : make it our Study to acquire Applaufc, or Wealth, cr Power, or Rank, to partake of Amufements and Diverfions in the poor low Degree that for Shame we can, or enjoy ourfclves in fome graver Kind of voluptuous Indolence j to do any (hing, in fhort, but labour diligently in u 2 Pet. ii. 21. Col. iii. 2. M 3 God's 166 SERMON VII. God's Vineyard from firfr. to laft for the Good of Souls > we mall receive a double Condem- nation. And they who patronize any fuch of us, will mare deeply in our Guilt. It is not Rigour that dictates any of thefe Affertions to ms. It was not Aufterity, but the tendered Compaffion, that moved St. Paul to fay, For many walk, of 'whom I have told you often, and now tell you even weeping, that they are the Enemies of the Crofs of Chrijl, who mind earthly- Things* : not always defigned Enemies, but real ones however. Our Sa- viour hath told us, He that is not with me, is again ft me j . And they that will be with him to Effect, muft be with him heartily, openly, and uniformly. We may have Qualities very amiable, and do Actions very laudable in the Efbimation of Men, and yet our Hearts be far from right in the Sight of God*. He requires, as well he may, that we mould confider our- felves principally as his Creatures, as Sinners, as favoured with Offers of Mercy and of Grace, as bound to livefoberly, righteoujly , and godly, looking for the bleffed Hope of his glo- rious Appearance*. However the Preference, which the World gives to very different x Phil, ill. 18, 19. y Match xii. 30. Luke xi. 23. ? Afts viii. 21, a Tit, ii. 12, 13. Matters, SERMON VII. 167 Matters, may buoy us up now in overlooking thefe, it will be no Protection to us, when the Dead, fmall and great, ft all jl and before God*. And however iniipid or infupportable a .Life may appear to fome, which is to be humbly fpent in regulating their Defires, doing their Duty, and expecting their Reward j they will find upon Trial, that every other Scheme pro- duces miferable Difappointments ; and this, as much Happinefs as our prefent State is capable of. Length of Days, eafy Circumftances, ge- neral Efteem, domeflic Tranquillity, national good Order and Strength, are the fmaller Ad- vantages that ufually attend pracTifing the Rules of Religion : but the conftant ones, the calm Peace and joyful Profpects of all whofe Minds are duly affected by the genuine Principles of it, thefe are Bleffings inexpreffibly great. You are not exhorted to begin a new Courfe of Life, and retain your old Inclinations ; making yourfelves uneafy,- without making yourfelves better: but to acquire fuch Sentiments, that you may delight in all you do. The vigorous Ex- ercife of good Senfe will contribute not a little to this defirable End; for, indeed, the Ways of t;he World are often flat Contradictions to it. k Rev. xx. 12. M 4 168 S E R M O N VII. But the fundamental Rule is, Learn a juft Value for the Crcf cf Cbrift, for the Pity he hath /hewn, the Pardon he hath purchafed, the Felicity he hath provided for you ; and you will foon come to love the Reftraints and Ob- fervances which he hath appointed, to look with Indifference, or fometimes with Difguft and Abhorrence, on what you have hitherto admired, and find the Degree of your Satis- factions unfpeakably increafed, by changing the Nature of them from trifling, difgraceful, and noxious, to rational, noble and beneficent. Still Difficulties there will be, and to fome Perfons peculiar ones, in breaking fettled Habits, and diflblving the Ties by which you have been long held. But God will give you both Courage and Prudence, to make it eafier than you think. Though you will do what is right with Steadiriefs, yet you will do it without Oflentation, and with chearful Good -humour: fpeak mildly of others, and keep on as good Terms with all Men as you fcicly can. But, if you are too felicitous t) pleafe them, you will gradually Hide back, and forget, as Thoufands have done to their eternal Rnin, your former Con- victions. Therefore, whenever you feel any, fuffcr them not to die away through Inat- tention, SERMON VII. 169 tention, or be choaked by Cares and Pleafures, or blafted by the Breath of Scoffers: but imprefs them on your Souls immediately and frequently, form Refolutions correfpond- ing to them, and confirm thefe by reading good Books, by the Converfation and Coun- tenance of good Perfons, by Attendance on God's public Ordinances ; but efpecially by fervent private Prayer, fuited to your fpiritual Condition. With this, out of Weaknefs you will be made Jirong* : and without this, the feemingly firmefl human Purpofes, think as highly of them as you will, can never be effectual. For God rejijhth the proud, but giveth Grace to the humble d . Heb. xi. 34. * Jam. iv. 6. i Pet. v. 5. S E R- SERMON VIII. COL. iii. i, 2. If ye then be rifen with Cbrift,feek thofe Things which are above, where Chrift fitteth on the right Hand of God. Set your Affection on Things above, not on Things on the Earth. THIS Day we are met to celebrate the yearly Memorial of our blefled Lord's rifing from the Dead. Now the genuine Me- thod of paying Honour to every Article of our Creed is allowing it the proper Influence on our Hearts and Lives. ChrifYs Refurrection is vain with Rcfpect to us, unlefs we be raifed by it to the Faith of a better World ; and the firmeft Faith of that is vain alib, unlefs it ex- cite us to love and feek the Things which are above. This Paffage of St. Paul therefore is juftly made one principal Part- of our Eajier "Days Service : and the Degree of our practical Regard to it will be the true Meafure of our Improve- SERMON VIII. Improvement by the Difcipline of the pail Seaibn, and of God's Acceptance of our Cele- bration of the prefent. That each of thefe tb^n may be fuch, as we are concerned beyond .'flion thot it mould, I mall lay before you the chief Motives to a due Regulation of our Delires and Behaviour, in Relation to earthly and heavenly Objects, which Motives arife from confidering ourfelves, I. As rational Beings : II. As Believers in God : III. As Difciples of Chriit : on which laft Point I mall enlarge the moft, as it deferves, I. Let us confider ourfelves merely as ra- tional Beings, who are to live for a While on Earth -, and fuppofe, that we had no farther Profpect. Then indeed we could notjef our Affeftvms on Things above: but flill we might fet them a great deal too^much qn Things be- low. For, if our Attachments to worldly Ob- jects be ftrong, we (hall frequently, either pur- fue what is hurtful, or be miferable that we dare not purfue it, or enraged at being crofled in our Defigns, or dejected on finding fmall Happinefs in our Attainments : which indeed are incapable of yielding much. The Delights of Senfs are defiructive, when indulged to Ex- cefs ; SERMON VIIL 173 cefs : and low and inconfiderable, when con- ducted with Moderation. Wealth and Power and Rank are acquired with much Difficulty, attended with much Anxiety, and ibon become familiar and taftelefs . Fondnefs for gay Amufe- ments rather makes Men uneafy when they are without them, than gives any mighty Plea- fure in the Midft of them : and, unlefs they manage with uncommon Prudence, waftes their Fortunes, wears out their Spirits, hurts their Characters, expofes them to Contempt. In- deed we cannot help on Reflexion contemning ourfelyes, for fetting our Hearts on any of thefe Gratifications, to the Neglect of Matters vifibly worthier. But if we follow them to the Lofs of our Innocence, which generally happens when we follow them earneftly, then we have Caufe to hate ourfelves too, for tranfgreffing the Dictates of that inward Principle, which we feel ought to rule us, and which rewards us, when obeyed, with that pleafing Confci- oufnefs of having acted well, wfiich is the truefl Satisfaction we can tafte, though all were to end at Death. But even from this Enjoyment, without the Aid of Religion, we can promife ourfelves but little. Our Failures and Imperfections in Virtue muft be daily mortified : our righteft and kindcfl Behaviour will i 7 4 SERMON VIII. Will often have ill Returns made to it : they whom we love with the moft deferved Affec- tion, may be miferable, or may be fnatched from us : and if not, we muft very foon leave them, and whatever we value. In fuch Cir- cumftances, Difengagement is evidently the only Way of fecuring any Comfort. It will indeed, at the fam Time, render our Condi- tion flat and innpid : but we can aim at no- thing better from the Things of this World, without meeting with fomething worfe : and if we are not contented with fuch a State, (as in Truth how can we ?) our fole Remedy is to look beyond it : and coniider ourfelves, II. Not merely as happening to be Inhabi- tants of the Duft of Earth for a few Years, we know not how or why, but as created by the Power, and placed under the Authority and Protection, of a perfectly wife, and holy, and good Being, who hath made us capable of knowing and honouring, and therefore doubt- lefs originally of imitating and obeying, him. On this farther View of Things it will plainly appear, that the Principle of Conference, which otherwife might often ferve only to perplex and diiquiet Men, is the Law of God written in their Souls; and therefore that yielding 6 SERMON VIII. 175 yielding to it will always end well : generally in this World, but certainly in another ; for which human Nature was evidently framed. Here then the Diftinction between Takings above and 'Things on Earth begins to open, the Connection of Virtue with Happinefs becomes manifeft -, and excites us to defpife the poor mort-lived Advantages that little Minds are fond of; to efteem and pradtife what is right, be it ever fo difficult, or ever fo unfashionable, and devote our in tire Exiftence to the adorable Author of it. The principal Object, beyond Companion, of one who believes in God, muft furely be God himfelf : and our Reve- rence, and Love, our Dependence and Truft, are fo to be placed on him, as on nothing elfe in his whole'Creation. But, above all, mould thefe Affections be exerted towards him in Re- fpect of that future Recompence which we hope to receive from him. And we are greatly deficient in Prudence, as well as Gratitude, if we make not that Expectation the Support and the Delight of our Lives. But then the Tem- per of Heaven muft be formed in us here, or we can never enjoy it hereafter: and therefore, if we would fix our Hearts on any Thing above to good Purpofe, we muft fix them on referrr- bling him who dwells there, in Purity and be- nevolent 176 SERMON VIIL nevolent Goodnefs. Cultivation of thefe Dif- pofitions is both an appointed Requifite, and a neceffary Preparative for our fupreme Felicity: whereas immerfing ourfelves in Cares, or dif- fipating ourfelves in Pleafures, unrelated to Piety and Virtue, were they ever fo harmlefs to thofe around us, muft be pernicious to our- felves ; rendering our Minds either grofs and fenfual, or trifling and vain ; unfit for the En- joyment of fpiritual Blifs. Every Believer then, were it only of fo much as Nature teaches, muft think it his primary Concern to cherifh religious Sentiments. And though he were uncertain of the Truth of his Belief, yet, in a Cafe of fuch infinite Importance, there could be no Doubt of his Obligation to chufe the fafer Side, But, without farther Guid- ance, though he were not under that Neceffity, he muft be fubject to others, and very alarm- ing ones. It doth not appear to the Eye of unaffifted Reafon, what Degree, or what Dura- tion, of future Happinefs we might promife ourfelves, even were we innocent : much lefs what Sinners, as we all are, abundantly worfe than moft of us think, have to expert from the Lord ancl Judge of all, to the Honour of whofe GovernmentRepentance and Amendment alone may SERMON VIII. 177 maybe no adequate Satisfaction, were they in our Power, which Perfons left to themfelves have too much Experience that they are not ; yet however, fmce we are very fure, that right Sentiments and Behaviour muft make every Man's Condition better, and wrong ones worfe tha 1 n it would be elfe ; looking up to God, with Sorrow for our Tranfgreffions, with Thankfulnefs for his Mercy hitherto, and humble Hope for it hereafter, mult be the Duty and the Intereft even of thofe who have no other Light than their own Underftand- ings can afford them. But ftill the Obfcu- rity of their Profpect muft greatly diminim both their Confolation from it, and its good Influence upon them, and fill them with dread- ful Terrors from Time to Time. God be thanked, therefore, that we are not left in the Darknefs of natural Religion, but bleft with that View of the Things above which pro- ceeds from confidering ourfelves, III. As the Difciples of Chrift. If the Gof- pel of Jffus be true, and we have innumerable Demonftrations of it, then there is full Evi- dence, that a future State of eternal Happinefs beyond Expreffion is attainable by Faith in our dear Redeemer, notwithftanding our pail Sins, notwithftanding our preient Infirmities. VOL. II. N For, 178 SERMON VIII. For, having pur chafed for us Life by his Death, he hath given us AiTurance of it by his Refurrection, and, in Effect, raifed up us at the fame Time with himfelf. If then ive be thus zifen with Chrijl, where flail our Hearts be, but where our Treafure is*: xfixed on him, whofe Compaffion planned the Scheme of our Salvation ; on him whofe Love exe- cuted it ; on him whofe Grace enables us to fhare in it ; on that Kingdom of Glory, in which we mall reign after Death -, on thofe heavenly Doctrines and Precepts, by which we are to prepare ourfelves for it in the mean While ? That we walk not by Sight, but by Faith* -, that we labour not for the Meat that peKijheth, but for that which endureth to eternal Life" -, that we love not the World, neither the Things that are in the World*, but have our Converfation in Heaven", as Fellow -citizens of the Saints, and Members of the HouJholdofGod*. There is a Poffibility indeed of taking fuch Exhortations in too Arid: a Senfe, for Want of obferving, that Rules, which we are apt to neglect and explain away, muft be expreiled in very ftrong Terms to prevent this : and that a Matth. vi. 21. Luke xii. 34. b 2 Cor. \\ 7. c John vi. 27. J i John ii. 15. - i-'hil. iii, 20. ( Eph. ii. 19. often S E R M O N VIII. 179 often in Scripture, when one Thing is com- manded, and another feemingly prohibited, the Prohibition is not intended to be abfolute, but comparative: as in the known Inftance, / will have Mercy, and not Sacrifice* : when yet Sa- crificing was both lawful and injoined; but ftill to be looked on as forbidden, if it came in Competition with a Precept of more Impor- tance. Thus then we are to interpret the Direction of withdrawing our Hearts from this Earth. Not that we fliould lay afide the common Affairs of Life, in order to fpend our whole Time in Devotion : Diligence in thefe Affairs is one great Duty of our hea- venly Calling*. Not that we are retrained from ufmg the good Creatures of God with Pleafure: for he hath created them to be received ivith Tbankfgfoing 1 , and given us richly all 'Things to enjoy*. Not that we are to confine ourfclves to mere Necefiaries ; for undeter- minable Scruples would arife, what are Ne- ceiFaries ; and as Heaven hath provided us more, it would be only Perverfenefs, or Weak- nefs, to re f ufe taking it. Not that Induftry to raife and better our worldly Condition is blame- able ; for a Bleffmg from above is promifed to 5 Hof. vi. 6. Matth. ix. ij.xii. 7. h Heb. iii. i. i i Tim. iv. 3. k i Tim. vi. 17. N 2 fuch SERMON fuch Induftiy. Not that we are to live in a perpetual Fright, becaufe it is doubtful, how far precifely we may gratify our natural De- fires in this Thing or that : for we ferve a gra- cious Mafter, who means that we mould be always chearful and eafy in his Service, fo long as to the beft of our Judgements we are faithful in it. Not that we are to think even the gayer Accomplifhments of Life finful : but rather chufe to make Virtue and Piety more amiable by them ; provided it be only Virtue and Piety that we adorn with them. Not that we are bound altogether to decline Amufements and Diverfions, in which others are immoderate, unlefs Example to them, or Danger to ourielves, requires it : for their Abufe doth not of Neceffity make our Ufe of them unlawful, nor poflibly fometimes unexpedient. Not that we are to meafure the Degree of our Goodnefs by that of our Aufterities and Abflinences : for, if I may make a fmdl Change in the Apoftle's Words, neither if icv cat ;;j", arc ive the better ; nor if iue eat) are ve the worjjf. T/je Kingdom of God is not AL'tif and Drink, but Right eoufnefs v and Peace and Joy in the Holy Ghoji m . Much lets are we t6 cenfnre Perfons of a free Beha- l i Cor. viii. 8. m Rom. xiv. 17. viour : SERMON VIII. 181 viour : for conscientious Watchfulnefs is very confident with an unconftrained Appearance ? and though John the Baptift, an excellent Man, was rigid and ftridt ; yet our blefTed Lord, much the fuperior Character, came eat- ing and drinking, and converfed familiarly, as a Friend, with Publicans and Sinners 11 . Again : in like Manner we are to interpret the Direction of Jetting our Affections on "1 kings above. Not that we muft keep, or ftrive to keep, our Thoughts as intent upon them continually, as we pofiibly cxn : for neither our Condition here, nor indeed our Frame, will bear it ; which wants daily Relaxation as much as nightly Reft; and without it, our Spirits will be overcome, our Health im- paired, our Temper foured ; and, by Confe- quence, more Ground loft in our Way to Heaven than we hoped to gain. Not that we fliould doubt of our fpiritual State, if the Movements of our Souls towards God, and our Delight in the Contemplation of future Happinefs,be attended with but little Warmth and Paffion ; for, though ftrong religious Feelings are perfectly rational, and extremely deiireable, yet fome Tempers are moved but weakly by any Thing; and what is piefent, " Matth. xi. 19. Luke vii. 34. N 3 and 182 SERMON VIII. and flakes our Senfes, will, on the Whole, agitate moft, if not all, of us more, than what is diflint and fpiritual. Still, if under thefe Difadvantagcs, we fo love God us to keep bis Commandments , from reverent and thankful Motives of Duty to him, we give him that Proof of our Attachment, which he re- quires. Without this, the moft fervent Affections will be unavailable : arid with this, the calmeft, which are often the trueft and moft perfevering, will be accepted. Nor, laftly, are Men to defpair on finding, that Regard to a better World is not only, as an inward Sentiment, much cooler, but, as a Principle of Action, much fainter than they have Caufe to wim ; and the Workings of earthly Defires in their Breafts powerful and vehement. For if the Vidlbry be obtained, the Reward mall be in Proportion to the Toil of the Combat. And though it be not a complete Victory, yet if it be a real one, God may enable us to go on from Strength to Strength*, till we are in all things more than Conquerors*. Or, at the worft, Failings, that will diminish our Recompence, may by no Means forfeit it. i Jo'm v. 3. 9 Pfal. Ixxxiv. -,. i Rom. viii. 37. But SERMON VIII. 183 But though a few, who are worthy of the utmoil Regard, have fo peculiar a Serioufnefs and Tendernefs of Soul, that mewing them how gentle and mild in Reality the feemingly fevere Doctrines of Scripture are, is requi- fite, both to fecure their Peace and direct their Conduct : yet the general Propenfity is much on the other Side ; and there is moft Need to fear, that when once the Precepts on this Head have been acknowledged to fignify no- thing impracticable or extreme, they will foon be overlooked, as if they fignified fcarce any Thing at all. Now, it is pofiibie to de- 1 ceive ourielves with almoft whatever Imagi- nation we will : but furely it is not eafy to think That a flight Duty, of which the Word of God fpeaks in fuch Terms as you have already heard $ in fuch Declarations as -that of St. yobn, If any Man love the V/orld> the Love of the Father is not in him* -, in fuch Parables as that of the rich Man, who, not indeed merely for enjoying this Life, but for taking it as his Portion, and looking 1:0 far- ther, was irreverfibly doomed to the Place of Torment'. We may very allowably, in our Pailage through the prefent World, both feel a Complacency in the Agreeablenefs of the Road, i John ii. jj. t Luke xvi. 19, Src, N 4 and 184 SERMON VIII. and endeavour to procure good Accommoda- tions upon it : nay, by moderate Attentions of this Kind, prudently conducted, we may qua- lify ourfeives the better, both for the Bufmefs allotted us during our Journey, and the Em- ployment for which we are defigned at the Conciunon of it. But if we turn afide into every flowery Path, and engage in every Pur- fuit that Inclination fuggefts : if we forget we are Travellers, connder our Inns as Places of Abode, and adopt the Land of our Pilgri- mage for our Country : what mall we anfwcr at th? laft to him, who hath fent us hither to do his Work ; limited the Time for it ; and given us the fulleft Warning, that our future Condition depends on our prefent In- duftry or Negligence ? Let us reflect, therefore, whilft it may avail us, in what Manner we are going on. The Bulk of Mankind, it is neceflary, mould fpend their Days in worldly Labours. But then it is equally neceflary, that thefe mould be under- taken from a Principle of Religion, conducted fuitably to the Laws of Religion, and accom- panied with the Practice of religious Duties, public and private. They who plead Wan t of L-ifure for Devotion, can always find enough fpr Follies and Sins. They who plead Want of Capacity SERMON VIII. 185 Capacity or Inftruction, have, the meaneft of them, been taught and learnt the indifpenfable Rules of Life: to believe in their Creator, their Redeemer, their Sanctifier ; to behave virtu- oufly, love Mankind, and honour God : doing which, they may offer up to him a Life of the loweft Occupations in fiire Faith of his Ac- ceptance. And if fo much Regard to Things above be juftly required even of thefe; what will be the Cafe of their Superiors, who volun- tarily plunge themfelves fo deep, eithjer in Cares or Pleafures, that hd who made them is not in all their 'Thoughts*- or, if they cannot help Sometimes remembering him, is indo- lently forgotten again, or ftudioufly driven out ? It is very true, Bufmefs muft be attended, but always in Subordination to the one Thing needful. Recreations muft be allowed ; but not fo as to become the great End of our Be- ing. What Proportion then do our Employ- ments of real Confequence bear to our trifling ones : and what Share, even of our fcrious Hours, do we give to God, to Improvement in Virtue, to the Contemplation of our latter End, to the Hope of Immortality ? Too pro- bably, much may be wanting to fit many of us for our final Account. And how joyfully fo- Pf. x. 4. ever 1 86 S E R M O N VIII. ever they who are confcious of their Title to Heaven, may partake of the innocent Delights of Earth : yet it is dreadful to fee thofe, who muil know, if they would reflect, their Guilt to be unforgiven, and whofe Sentence, what- ever they imagine, is poflibly juft ready to fall .upon their Heads, running round in a Circle of thoughtlefs Gaieties, inftead of applying with penitent Humility for Pardon and Grace. But, indeed, were the Goodnefs of fuch exa- mined, as are conceived by others and them- felves to have a great deal, would it not prove to be folely or chiefly relative to this World ? We do Juflice and fpeak Truth : but is it from any better Motive than Reputation or Conve- nience ? We pity and relieve the fick and poor: but have v:e a like Concern for the fpiritual Wants of Men ? We are chaile and temperate perhaps : but is it becaufe the pure in Heart frail fee GW. U , or to avoid Expence, and Dif- eafe, and Difgrace ? Our very Senfe of Duty, is it of Duty to the Author of our Beings ; or do we not coniider more, what we owe to ourfelves, or other Men, than what we owe to him ? Our Obligations to cur Fellow-crea- tures we acknowledge frequently ; but, except. it be in a common Phrafe, that comes now " Maith. v. 8. 6 and SERMON VIII. 187 ' ,and then out of our Mouths without attend- ing to it ; when do we exprefs any Thankful- nefs, any Subjection, any Relation at all, to the Giver of every good Gift ? Or, if we have Sentiments of this Kind now and then, are they vigorous, or are they languid ? We be- ftow, it may be freely, our Money, our Time, our Pains, to gratify our Fancies, or promote our Interefts, or ferve our Friends : what Share of thefe do we employ to fupport the Caufe of Religion, to advance the Divine Honour ? Temporal Disappointments fill us with the deepeft Sorrow : but do even Tranfgreffions, and elpecially do Failings and Imperfections in Chriftian- Virtues, affect us in any Degree approaching to it ? And would not a confi- derable Solicitude on fuch an Account appear to ibme of us, who are far from thinking them- felves void of Religion, rather an Evidence of a difordcred Mind, than a well-grounded Con- cern ? Profpccts of temporal Advantage elate us with the higheft Joy : do we experience equal Satisfaction, though we ought to expe- rience much greater, from the Hopes of eternal Bleflednefs ? We are uiually very ambitious of . making as good a Figure as we poilibly can in our prefent State : what Defire do we mew of obtaining an honourable Distinction in the next ? i88 SERMON VIII. next ? Inflead of this, we Teem careful to ex- clude all Reflexion on future Exiftence. When we fpeak of the Death of an Acquaint- ance, when we put the Suppofition of our own, how commonly do we confider it, as if Nothing what-vsr were to follow after, and how feldom as an Introduction to an infinitely more important Life ! Are we not indeed, fome how or other, afhamed to mention, as if it were improper, our Faith in a Judgment to come, as a Reafon againfl Sin, a Motive to Holinefs, a Support under Affliction 3 or to acknowledge ourfclves influenced by it in any one Article of Conduct ? Or, if we do admit another State to fuggeft itfelf to us, perhaps we think more of Hell with flavifh Terror, than of Heaven with filial Gratitude. Nay, even when we think of Heaven, too commonly, if the Truth were known, we have extremely faiiit Wimes for it, or Inclinations towards it. Yet, we can neither attain it, nor enjoy it, without loving it : and to love it in Deed, we muft love Purity and Benevolence, the Com- pany of good Men, the V/ormip of God : love to celebrate the Praifes of him that fits on the Throne, and the Lamb at his right Hand : to meditate on the, Mercy of our heavenly Father, the SERMON VIII. 189 the Condefcenfion and the Glories of his eter- nal Son, the gracious Infpirations of his holy- Spirit j our miferable Condition by Nature, our hie/Ted one through the Gofpel of Chrift, our Profpect of improving in pious and vir- tuous Affection to all Eternity. Now thefe, it may be feared, are the Things of all others, that the Thoughts of many of us dwell on leaft, and with the leaft Satisfaction : yet we call ourfelves Chriftians, and hope to be faved. Nor mufr. it be denied, that great Imper- fection in fpiritual Defires may be confident with a State of Acceptance. But the farther fuch Deiires come mort of their due Vigour, the weaker Evidence we mall have of what we are moft concerned to know : the nearer they advance towards it, the greater will be our Comfort and Help from above ; for to him that Lathy jhall be given w : and though, from natu- ral Caufes, they may fink, without Danger, beneath what they once were, in fenfible Warmth, yet if their practical Effects begin to leflen, it iliould be an alarming Admonition, to remember from whence -we are fallen, and re- gent and do our frjl Works x ; to be' watchful and Jlrengthen the Things 'which remain, that r are ready to die 1 . * Matth. xiii. 12. x Rev. ii. 5. y Ib. ill. z. The t 196 SERMON VIII. The Methods to reftore, to prelcrve and -heighten our devout Breathings towards the Father ?f Spirits*, and the Place of his Abode, are thefe : that we appoint, and refoluttly fe- cure to ourfelves frequent Seafons for examin- ing and rectifying thpfe wrong Apprehenfions of Things which our own corrupt Natures, the Commerce of the World, and the Suggef- tions of the wicked one are fo apt to give us : that then we recollect the Vanity, Instability, and momentary Duration, of every earthly Good, the Certainty of the unfeen State, the eternal Continuance of its Joys and Sufferings, the infeparable Connexion of the one or the other with our prefent Sentiments and Beha- viour ; the Authority and Holinefs of God, our own Frailty, Guilt, and Weaknefs ; the Sacrifice and Refurrection, the Afcenfion and Interceilion, of our blefled Mediator; and when we have filled our Souls with thefe great Truths, lay open the Workings of them before the Lord of all, in fuitable Confefiions, Peti- tions, and Praifes : that, if we find not at firfl the Pleafure or the Benefit we wim from fuch Exercifes, we perfevere in them notwithftand- ing ; yet fo as not to let them become, either on the one Hand empty Forms, or on the z Heb. xii. 9. other SERMON VIII. 191 other unnecefTary Burthens ; but employ them difcreetly, as Means to arrive at our End : that we aflifl our Devotions and Reflexions chiefly by the inimkable Spirit that breathes in the Holy Scriptures : but alfo by the Ufe of other good Books, and religious Converfation, judi- cioufly chofen : that we abftain confcientioufly, as far as we can, from every Thing, of every Sort, which we find hath a Tendency to cor- rupt or deaden our Hearts ; but particularly that we fhelter our tender Piety from the Blafts of Scoffers with the utmcft Caution ; indeed rather hide it from their Knowledge, than expofe it to their PJdicule, yet never deny ourfelves to be what we are : that we conftantly attend the public Service of Gcd, not as Matter of Cuftom or Entertainment, but with a faithful Care to join fervently in his Wormip, to learn meekly from his Word, and cherifh by Reflexion afterwards whatever good ImpreiFions we have felt at the Tihie : that we ilatedly come to the holy Table with due Preparation, vow peculiarly, in partaking of it, to Jive by the Faith of -the So?: of God* \ and, as we proiefs uniting ourfelves to him by Means of it, remember, that He who is joined 192 SERMON VIIL to the Lord is one Spirit b . Nor mould we con- fider only the Duty of being heavenly-minded, but alfo its Advantages. We fhall ceafe to fear Death in Proportion as we ^t our Affec- tions on what is to follow it ; and have Hope, as an Anchor of the Soul, fure andjledfaft, and which enter eth into that within the Vail, whither the Forerunner is entered for us c . We fhall Icorn to enjoy the Pleafures of Sin for a Seafon, if we have Refpeffi to the Rccompence of Re- ward ; bear whatever Sufferings our Chriftian. Obedience may expofe us to, as feeing Him, who is invijible*. We fhall take joyfully the Lofs of worldly Goods, knowing we have in. Heaven a better and an enduring Subjlance* . When we are deprived of our deareft Friends, . we mall refrain our Voice from Weeping, and . our Eyes from Tears, for our Work ft all be re- warded, and they flail come again from the Land of the Enemy r . We fhall run with Patience the Race that is fet before us, look- ing unto "Jefus, who endured the Crofs, de- fpijing the Shame, and is fet down at the right Hand of the Throne of God". The more we contemplate him, the more we fhall love b i Cor. vi. 17. c Heb. vi. 19, 20. <* Ib. xi. 25, 26, 27. e Ib. x. 34. f Jer. xxxi. 16. 6 Heb. xii. i, 2.1 him, SERMON VIII. 193 him, the more we mall confequently feel we are beloved by him. And when once we have tafted, that the Lord is gracious h , we mall be filled with all joy and Peace in believing, and abound in Hope through the Power of the Holy Gboji 1 , till we can fay experimentally with the Pfalmift, / am a/way by thee : thou haft holden me by my right Hand, Tbotifialt guide me with (by Counfd, and after that receive me with Glory. Whom have I in Heaven but thee ? and there is none upon Earth that I dejire in Comparison of thee. My F/eJh and my Heart faileth : but God is the Strength of my Heart, and my Portion for ever*. h I Pet. ii. 3. Rom. xv. 13. k Pf. Ix.viii. 22-7-35. VOL. II.* O S E R- [ '95 J SERMON IX. I Jo H N ji. 7, 8, Brethren, I write no new Commandment unto you, but an old Commandment, which ye had from the Beginning : the old Commandment is the Word, which ye have heard from the Beginning. Again, a new Commandment I write unto you : which Thing is true in him and in you -, be-* (:aufe the Darknefs is pajl, and the true Light nowjhineth, THESE Words contain a very ufeful Piece of Inftruction, exprefled in a Manner fomewhat obfcure and enigmatical, on Purpofe to excite that Attention, which they will foon reward by the Difcovery of their Meaning, Probably they were defigned to be more efpecially underflood of the great Precept, inculcated immediately after them, of univerfal Good-will : an original Duty of Mankind, but ftrangely forgotten throughout the Earth, till our Saviour taught it more O 2 clearly 196 SERMON IX. clearly, and inforced it more ftrongly, tha.r* had ever been done before. Yet they are equally applicable to the Whole of Chrifti-, anity : and it might very well be the Apoftle's Meaning to extend them fo far, and fet forth in them a Truth, wonderfully fitted to give both a juft and engaging Notion of the Gof- pel : that its general Purpofe is to make Men happy, by reftcring amongfl them the Belief arid Practice of the primitive univerfal Reli- gion of rational Beings ; that its peculiar Doctrines were all introduced by the Change of human Circumftances, and are the fame in Subftance with thpfe, of which the Patriarchs and Jews received imperfect Notices, and typical Reprefentations in antient Time : that being thus, in Refpect of God's early Promulgation of it, an old Commandment y it was yet, with Refpect to the Age in which our Saviour republifhed it, a new one -, as Darknefc had covered the World, which by his Means was driven away ; and the Light of 1 Truth difplayed again, with a Brightnefs and reviving Warmth, till then unknown. For Chriftianity added much Evidence and Diftindtnefs to many important, and many comfortable Articles of Faith -, and then building on them the correfponding Obliga^- tions S E R M O N IX. igj tions of Duty, completed on the old Foun- dations a Structure, only fo far new as the State of Mankind required it fhould be. This is, doubtlefs, an advantageous View of the Chrif- tian Difpenfation ; reprefenting it as doing for us exactly 'what we needed to have done ; and that it is likewife a juft View of it, I fhall endeavour to fhew, by laying before you, The Nature of Religion as it flood at firft. The Condition of Mankind afterwards: and TheFitnefs of theGofpel to that Condition; The Duty of Man, fo far as it was difcover- able to him by Reafon, whilft he continued innocent, muft confift in Love, Honour, and Obedience, to his Maker, Benefactor, and Sovereign Lord* joined with the Care of copy- ing the divine Goodnefs in his Behaviour to his Fellow-creatures, and the divine Holinefs in the rational Government of himfelf. It is plain, that he could be obliged to no more, unlefs God was pleafed, by Revelation, to fuperadd more; and as plain, that he was obliged to the Whole of this. For to pre- ? tend Reverence to our Father in Heaven, yet to mifufe his Children and our Brethren on Earth ; or to behave with Affection, Dutifulnefs and Gratitude amongft them, O 3 and 198 S E R M O N IX, and yet -fliew none to him ; and to profels both a righteous and godly Life, yet to fail of the Obligations of a fober one, contradict- ing and debafmg Reafon by brutal Excefles and Irregularities, is evidently faulty and inconfiftent. The fame Regard to Truth and Right, which requires any of thefe Things, requires them all. r So that neither Piety and Morals can be feparated from each other, nor any Part of either from the reft : but the Whole hath one Foundation ; and is indeed one Temper of mind, only exerted towards different Objects. In this happy Rectitude of Heart and Behaviour, confifts the Image of God, the Perfection of Man, the original Religion of all Creatures, capa- ble of Religion, throughout the Univerfe. Suppofing, therefore, any Creature fallen from this bleiTed State, refloring him to it again muft be the only ultimate End to which any ufeful Endeavours of his own, or any gracious Defigns of Heaven for his Good, can be directed. Now, this is our Cafe. We are fallen, by the Fault of our firft Parents tranfgreflmg an eafy revealed Com- mandment, fuperadded very juftly to the natural ones, as a further Trial of their Obe- , dience ; we are fallen, I fay, thus from Up- rightnefs SERMON IX. 199 fightnefs of Nature and Immortality : and we feel convincing Effects of that melancholy Change. We are alfo fallen, by our own Fault, lower ftill, from perfonal Innocence into perfonal Guilt ; and from this Condition we want to be recovered. But that we can- not be, nor defire to be, till we are fenfible of our Mifery and Danger, and forry for the Sins that have reduced us to. fo wretched a Condition. Here then begins the Neceffity of Repentance : a Duty for which there was no Room in the primitive State of Things j but in ours, the Ground-work of all that we have to hope for. And this Duty compre- hends, not only that we condemn ourfelves of Folly, for having acted contrary to our Interefts ; and of Bafenefs, for having violated the Dictates of our inward Senfe of Virtue 5 but of ill Defert in difobeying God. The Grief and Shame attending Repentance will vary in their Expreffion, according to the Variety of Mens natural Conftitutions. But Difappro- bation of Sin, and Care of Amendment, are neceffary Proofs of its Genuinenefs. And to* thefe the Offender is abfolutely bound, how fmall foever his Hope of Pardon may be. For having done amifs can, in no Circum- ftances, juftify the Neglect of doing better : O 4 and 200 S E R M O N IX. every Increafe of Guilt muft be expected to increafe the Punifhment. But flill, as our Spirit and Vigour in acting will be proportionable to the Encourage- ment on which we ad: ; without fome good Profpect of Forgivenefs and Acceptance, Men would have fo little Heart to go 'through the Difficulties of Reformation, that fcarce any Regard to Religion would be preferved in the World. And therefore God hath enabled us, by the mere Ufe of Reafon, to conclude it -probable, that as Goodnefs is always the Object of his Favour, fo whenever we return to it really, though imperfectly, he will look on us anew, with Tendernefs and Compla- cence. For like as a Father pitieth his Chil- dren, fo the Lord pitieth them that fear him : for he knoweth our Frame, he remembereth that we are but Dujl*. But then, whether it be confident with the Holinefs of his Nature, and the Honour of his Government, that Repentance fhould obtain Pardon in all Cafes, or in which; and whether in any, without fome admonitory and exemplary Correction firfl ', and how fevere fuch Correction may be ; though it nearly concerns us, who can fay, unlefs Knowledge be given him from above ? a Pfal. ciii. 13, 14. Another S E R M O N IX. sol Another Point, of great Importance to fallen and finful Man, is this. Partly by the original Depravation of our Nature, partly by our actual Tranfgreffions, the Strength of the human Mind is grievoufly weakened, and we find in ourfelves a fad Inability of doing, what yet we know we ought to do, and were made for, and cannot become happy without doing. Now what mail relieve us here ? When indeed we contemplate God's continual Providence and Care, even over the meaneft of his Works, and reflecl: that the Improvement of his rational Creatures in Piety and Virtue mufl be the principal End of his Creation ; we canno.t but hope, that he will condefcend to afiift us in it ; infpire us with good Pur- pofes, and direct and ftrengthen us in the Execution of them. But ftill Hope is not Certainty : and the weaker our Hope is, the fainter will our Efforts be : and whether, after great and habitual Sins, we may promife ourfelves the aid of his Spirit at all, though then we need it moil, Reafon cannot judge on any certain Grounds. A third moft material Article, on which it throws a little Light, but a Light greatly over- caft withCloudsand Doubts, is that of a future State. Confidering the immortal Nature of Man's 202 S E R M O N IX. Man's Soul, the evident Capacity it hath for much higher Degrees of Knowledge and Virtue, than it ever attains here; and the earneft Defires of a future Being, which the wifeft and heft Men feel beyond others : con- fidering the many Miferiqs to which we are fubject in this Life, the few and low Enjoy* ments of which we are capable, and the ft range Difproportion with which both are divided ; while the good too frequently fuffer every Thing that is terrible for the Sake of their Goodnefs -, and the bad very com- monly obtain the utmoft Profperity by the Means of their Wickednefs : Men have never failed in any Age of the World to entertain fome Expectation of a better and more equal Sate hereafter. But how long or how fhort its Duration will be, how great or how -fmall its Reward, and what Qualifications will intitle us to any, and what Share of them ; our unaffifted Faculties only guefs : and the Subject appears in a very great Meafure to lie out of our Reach. But the divine Mercy gave additional Hopes to Men from the very Beginning, beyond what Reafon was able to furnifh ; with ufeful, though general and obfcure, Intimations of the Means, by which thefe Hopes were to be ac- complifhed. S E R M O N IX. 203 complifliecL Our -fir ft Parents were told, that the Seed of the Woman foould bruife the Head, and deftroy the Power, of that Serpent*, which had brought into the World Sin and Death. Sa- crifices were accepted, as early as the Days of AbeL Enoch, for his Piety, though undoubt^ edly not a faultlefs one, was tranflated to a hap- pier Life. Noah was afiured, that the Spirit of Godftrove with Men" to reform them. And thefe reviving Truths, poffibly with many more Circumftances and Evidences of them, were certainly propagated amongft all Noah's, Children : of which there remain clear and numerous Footfteps in the following Ages. But t>y Degrees Negligence and Wicked- nefs introduced Ignorance and Superftition : and thefe in their Turn augmented Negli- gence and Wickednefs : till the Patriarchal Doctrines were forgotten or perverted; the fpiritual Worfhip of God laid afide for Ido- latry ; and his Nature and Perfections fo grofsly mifunderftood, that it is no Wonder if Pardon of Sins, Affiftance in right Conduct, and a Recompence after Death, were either not thought of, or expected on Conditions abfurd, and even immoral. For the Know- ledge of the commoner!: Duties of Life was in b Gen. iii. 15. Ib. vi. 3. I many 204 S E R M O N IX. many Cafes utterly loft ; and mocking Crimes considered as perfectly lawful, nay exalted in- to Ads of Religion. Thus then did the Na- tions of the Earth, to fpeak in the Language of St. Paul, 'walk in the Vanity of their Minds + having the Under/landing darkened, being alien- ated from the Life of God** Suppofe now any one to have made it his Bufmefs, in this lamentable State of Things, to teach Men their Duty to God, their Fellow- creatures, and themfelves ; and to have given them only fuch Inftru&ion in it, with fuch Hopes of Acceptance and Recompence, as the mere Light of Nature could afford : what a Publimer of good Tidings, what a noble Bene- faclor to Mankind, would fuch a one have been ! And had he further appointed a Num- ber of his Followers to travel through every Land, combat the reigning Errors and Follies, eftabliih the Truth in their Stead, and fettle a Succeffion of Men to fupport it for ever; how highly would the InfHtution, and the Author of it, have been honoured by the well-dif- pofed throughout the Earth ! But no Perfon appeared, who had either Abilities to execute, or Greatnefs of Mind to conceive, fo vafl and * Eph. iv. 17, 18. ex- SERMON IX. 205 excellent a Deiign. The Founders, Law- givers, and Rulers, of Kingdoms and Com- monwealths, if they ftudied the temporal Wel- fare of thole under their Care, for which they often provided very injudiciouily, had little farther Regard even to their Morals, and to their Religion fcarce any at all : but patronized and fet up whatever Form of it, either the P.eople were accuftomed to obferve ; or their own Fancy, or the Example of their Neigh- bours, happened to fuggeft. So that there was not, for many Ages, in all the known Countries of the Gentile World, a fingle In- ilance of rational public Wormip of the true God. Then for the Philofophers ; moil of them fpent the chief of their Time in Specu- lations, that had fma?l Connexion with Virtue and Piety. And they who did turn their Minds to examine into the Obligations and the Hopes of Men had very imperfect, very erroneous, Notions of both j tolerated, and even applauded, great Sins ; had fcarce any Notion at all, either of inward Humility, or of Repentance towards God ; were very wa- vering, to fay no work, in their Belief of fu- ture Rewards,; and had yet lefs Apprehen- fions of future Punimments. Befides, they differed from one another in mofl material Points, 206 SERMON IX, Point*, but all agreed in conforming to what- ever falfe Worfhip was eftablifhed : and, had they held more Truth than they did, were fo little regarded, in any Thing right, by the Ge- nerality of their Fellow-citizens ; that they confined their Difcourfes to a fmall Number of their private Difciples, and left the Multi-* tude to live and die like the Beafts that perim. This undeniably was, and had long been, the Cafe, when Chriflianity appeared. And though human Reafon might have taught Men more than it did ; yet they, whom it did not, were never the better for that Poffibility : nor was there any Likelihood of its becoming Fadt, . Such was the Condition of the Gentiles, That of the yews in the mean Time was very different, but became at Length almoft as bad. They had received, from their Anceftory^W- bam, further Notices of God's gracious Inten^ tions. They had received, from their Legif- lator Mojl'Sy a great Blemng, an authorized written Syfterh of true Religion and moral Virtue j with additional Precepts, to preferve them from Idolatry, feparate them from the Nations that profefTed it, and exhibit to them a more particular, but dark, Reprefentation of good S E R M O N IX. 207 good Things to come, which would naturally engage their Attention and Expectation all along ; and, being explained when God faw fit, would {hew, that the Purpofe, which he ex^ ecuted in later Times, he had formed in the earlieft. After this, they received from a long Succeffion of Prophets, ampler and more fpi- ritual Inductions, fuller Aflurances of God's Forgivenefs and Grace, clearer Notifications of a future State, and more circumftantial Ac- counts of an extraordinary Perfon to arife from the Family of David, by whom all the divine Bleffings were to be conveyed to all the World, on the Condition of believing and obeying him. Thefe undoubtedly were great Advantages. Yet for a long Time, notwithstanding them all, they were continually afibciating Idols with the true God, and even the vileft Parts of Heathen Worfhip with his. And when they came to profefs a flricler Adherence to their own Religion, they grievoufly perverted the moil ellential Articles of it. They worked themfelves into a Hatred of other Nations, a- gainft whom they were indeed commanded to be on their Guard, but ftill to love them. Theypromifed themfelves a temporal Deliverer, to 208 S E R M O N IX. to eftablim for their Benefit an univerfal King- dom of this World : inftead of one to free them from Sin and Death. They negleded the weightier, the moral Parts of their Law ; and grew fo minutely and abfurdly obfervant of the ceremonial, that at Length they imagined, their whole Duty to God confifled in outward Forms -, by a fcrupulous Practice of which, they conceited themfelves to merit every Thing from him, without any one good Quality within. When therefore the Wifdom of the wifeft Nations had proved Foolimnefs, and the Piety of the beft inftrucled fadly degenerated into Superftition, our heavenly Father mercifully and feafonably fent forth his Son, to renew the eld Commandment 'which was in the Beginning, to perfect thofe Additions to it which the Alteration of human Circumftances had re- quired, and perpetuate the Knowledge of the Whole to the End of Time, That the ultimate Defign of Chriflianity is re-eftablifhing the Love of God, the Love of Men, the Love of Virtue, is obviouily plain from the whole New Teflament: particularly, from our Saviour's Sermon on the Mount; from his Anfwer to the Queftion, Which is the great Command- SERMON IX. 209 Commandment in the Law* : from St. Jewess Declaration, what is pure and un/Jejiled Religion before God and the Father': from St. Paul's Dif- courfe to the Athenians: from his Obfervation, that-Loi;? is the End of the Commandment^ : from his explicit Aflertion, that the Grace of God ap- peared for this Purpofe, to teach all Men, that, denying Ungodlinefs and worldly Lufts, tbeyjhoulti live fob erly, right eoujly, And godly, in this prefent World, looking for the glorious Hope* of a better. And the Re-eftabliihment, which the Gofpel hath made. in this Refpect, is perfect. It re- quires fuch Love of God, as will incline us effectually to imitate, as well as honour him ; fuch Love of Men, as extends to the whole World, and feeks both the temporal and the fpiritual Good of all ; fuch Love of Virtue, as is free from Oftentation, from Aufterity, from Self-Opinion. It lays us under, a Ne- cefTity of remembering, that we are frail, that we are Sinners ; and therefore moil firmly bound to Humility in our own Hearts, Mild- hefs towards others, Penitence in the Sight of God. To thofe who are in any Degree thus difpofed, it not only repeats the ob- fcurer, yet inftructive and comfortable, Inti- c Matth. xxii. 36. f James i. 27. g i Tim. i. 5. h lit. ii. n, jz, 13. VOL. II. P mations, 2io SERMON IX. mations, of Pardon, Grace, and Reward; xvhich the Patriarchal Ages enjoyed, as a Light Jhining faintly in a dark Place 1 ; and which After-times loft, and wandered on. in the thicker! Night : but it vifits Men like the 'Day-Spring from on high, clofe followed by the Sun of Righteoufnefs beaming forth to cheer our Hearts, and guide our Feet into the Way of Peace*. Inftead of the Shadows and Figures of the Mofaic Law, which veiled, and, in a great Meafure, concealed, what they exhibited -, it prefents us with the undifguifed Truth and very Subftance : fets before our Eyes that great Atonement to the Juftice of Heaven, which other Victims were appointed to preflgnify -, and opens the whole Treafure of divine Bounty ; free Forgivenefs, kind A/iifltance, eternal Happinefs, to the worfl of Sinners, on the equitable, the advantageous Terms of ingenuous Sorrow, thankful Faith, and univerfal, though frill imperfect, Obe- dience. Come every one that thirjleth, come to- the Waters of Life, and buy without Money and without Price 1 . Infhead of a heavy Yoke of ceremonial Reftraints,' and rigorous Obfer- vances unexplained, neceflary for the imma- ture and injudicious Age of the Jewijh Dif- J z Peter i. 19. k Luke i. 78, 79. *'Ifk. Iv. i. penfation ; SERMON IX. 211. penfation j God hath confidered ChriiKans as grown up to a manly Capacity of rational Service, and fuller Knowledge of his Coun- fels. He hath therefore communicated to us a much greater Number of doctrinal Truths, all fitted to inflrudt our Worfirip, and inflame our Gratitude : but hath reduced our ritual Performances to two : both of them clear and important in their Meaning ; eaiy and affecting in their Ufe, and fully guarded againft being efteemed beyond their Ufe : nrfl> Baptifm, which moil aptly fignifies our En- gagements to preferve ourfelves from the Defilement of Sin, and God's Prornife to look on us as free from the Guilt of it : then the holy Eucharift : which,' with equal Propriety, cxprefTes our Saviour's giving his Body to be broken, and his Blood to be med, for the Sake of Man j and our being nouriihed, and ftrengthened, and united to him for ever, by imbibing and digefling his Doftrine, and re- ceiving into our Souls, by Faith, the bene- ficial Influences of his Death. Thus then the new Commandment, delivered by our blefTed Lord, is an authentic Repub- lication, both of the primitive Religion of Man before the Fall, and of the additional: Inflrudtions given him after itj with fucht P 2 Improve- 2T2 S E R M O N IX. Improvements of thefe laft, as make up, together with the former, a complete Inftitu- tion of Piety, fitted to anfwer all our Necef- fities to the World's End. To prevent or detect any Corruptions or Miftakes in fo important a Syftem of Doctrine, the blefTed Author of it hath provided, that we fhould have the very Words, in which he delivered it, recorded in the Gofpels; and his true Meaning confirmed, and further explained, in the Writings of his immediate Difciples : which ineftimable Treafure Providence hath watched over through every Age : and, by its Affiftance, the old Commandment hath once more in thefe latter Days been refcued from dangerous Perverfions, and happily reftored to its original Purity. But befides, he hath made yet another Provifion -for fecuring, not only the genuine Belief, but the faithful Practice of it. As Man is *a focial Creature, and capable of receiving at leaft as much Benefit from unit- ing in Religion, as in other Things : fo he hath formed his Followers into a fpiritual Society, or Church ; to celebrate the Worfhip of God more iblemnly, and bear a public Tef- timoriy ta his Truths ; to exhort, and fr. S E R M O N IX. 213 one another to love and good Works -, to re/tore in the Spirit of Meeh/iefs them that are over- taken in Faults*, but put away from among ft them the grofsly and obilinately wicked* -, that, if pofiible, the Reverence of fo awful a Cen- fure may bring them to recollect themfelves and repent ; or, fuppofmg it fails, that yet the Innocence of the reft, and the Honour of the Chriftian Name, may be preferred., And that all this may be performed in a due Manner, he hath instituted a regular Subor- dination and Succeffionof Pajlor sand teacher s y for the perfecting of the Saints, for the edifying of the Body of Chrlft*. An Appointment evidently fui table, both to the Nature of a Being, which fo greatly wants Inflruciion and Admonition, as Man; and to the Na- ture of a Religion, that will fo very well bear to be mewn in a full Light. However defectively, therefore, or wrongly, this Infti- tution may be adrmmflered through our Faults ; or how much foever it may be de- fpifed, or obftru&ed, through yours ; yet, in itfelf, it is vifibly of excellent Ufe ; and, which is remarkable, peculiar to tHe Religion delivered in Scripture. For, in the Gentile M Heb. x. 24, 25. n Gal. vi. i. i Cor. v. 13. P Eph. iv. n, 12. P 3 World, 214 SERMON IX. World, through many Centuries, we have no one Inftance of any public Teaching, much lefs any moral Difcipline, attending their Worfhip. And indeed, when Julian at- tempted to fet up Preachers of Heathenifm, in Qppofition to thofe of Chriftianity, it was immediately foretold him, and the Event verified the Prediction, that what had proved fo effectual to eftablifh Truth, would only ferve to expofe and ruin Error. Such then being the Nature of our holy Religion, and fuch the Methods taken to preferve it from Corruption, and make it a perpetual Inftrument of prefent and eternal Happinefs to Mankind j whoever fincerely honours God, loves his Fellow- Creatures, or wifhes well to his own Soul, mufl fee and feel himfelf deeply concerned to embrace and refped: the Gofpel of Cbrift , which God cannot have revealed for fuch noble Purpofes, and left any one at Liberty to flight a fingle Part of it. " But then we mufl remember, that neither profeflmg nor admiring it, will ferve for any Thing but our Condemnation ; unlefs we receive it into an honeft and good Heart*, and bring forth the Fruits of it in pious and virtuous Lives. Little Child,'cn y P Mark iv. 20. Luke viii. ir. let S E R M O N IX. 215 let no Man deceive you : he that doth Right eouf- nefsy is righteous: he that comrmtteth Sin, is of the Devil. For this Purp f> the Son of God was manifejledy that he might dejlroy the Works of the Devil 1 j and hereby ive know that ive know him, if we keep his Command- ments'. r i John iii. 7, 8. * i Joha ii. 3 . SER- [ 217 1 SERMON X. . i PETER iv. 8. And above all Things have fervent Charity among yourfehes : for Charity Jhall cover the Mul- titude of Sins. A Religion, the Precepts of which are all jufh and good, muft immediately tte ac- knowledged to be fo far true ; but if, befides, the general Temper from which it appoints every particular Duty to be done, be the proper and right one, then the Argument in its Fa- vour Strengthens. And if, laftly, the Meaas which it prefcribes to form this Temper, be well adapted to produce it in the worft of Men, and raife it flill higher in the beft, nothing more can be wanting to prove the practical Part of fuch an Institution, which is ahyays the moil important Part, worthy of him, who alone perfectly knows both the Obligations arifing from our original Nature, and the Af- fiftances needful in our prefent Circumftanc,es. Now 218 S E R M O N X. Now this is evidently the Cafe of Chriftk* nity. Jts Injunctions comprehend every Die-* tate, the very pure ft and fublimeft, of natural Piety and Virtue, without any fingle Article contradictory to them : whereas all Religions of human Invention have both omitted right Things, and commanded wrong ones. The Precepts it hath added, peculiar to itfelf, are few and unexceptionable. And the Motives from which the Whole is to be practifed, are two, the molt rational and excellent that can be conceived : the jlrjl and great Commandment * Thou fhalt love the Lord thy God with all thy Heart -, and the fecond like unto it, thou fhalt love thy Neighbour as tbyjkff* : both which have one original Source ; that inward Efteem of moral Goodnefs and Rectitude, which muft incline us to adore it in our Maker, cultivate it in ourfelves, and exercife it towards our Fellow- creatures. This is the genuine Spirit of the Gofpel : and it is plainly the worthieft and nobleft that our Nature, or any Nature, is capable of: too noble, indeed, for human Minds, weak and de- praved as they are, to be wholly influenced by at firfr.. And therefore we are trained up to it a Matth, xxii. 37, 38, 39. gradually, S E R M O N X. 219 gradually, by a preparatory Difcipline of Threatenings to reftrain, and Promifes to ex- cite us ; of religious Appointments to remind us of our Duty, viiible Signs to make ftronger Impreffions of it, worldly Trials of many Kinds to exercife and confirm us in it ; till, through a Courfe of this improving Education, we grow up to our Maturity ; and that which is perfect being come, that which is in Part be done away*. Then God in his own good Time mall tranlkte us into a better World, and re- moving, as fuperfluous, now, thofe temporary Aids, which, in fome Degree, obfcured the Building they contributed to raife, its Beauty mall appear complete, and its Duration eternal. Therefore, in every Act, and every Thought of Religion, we mould always remember, that the only true Meafure of our Improvement, is the Increafe of that virtuous Affection, which St. Paul hath declared to be the End of the Commandment c , Love to God, and Love to his whole Creation ; efpecially our own Species, or as large a Proportion of it as our Behaviour ran affect. The former Part of this bleffed Temper, that which regards our Maker, hath been taught fo unintelligibly, and perverted fo fc 2 Cor. xiii. 10. c i Tiia, i. 5. wildlv, 220 S E R M O N X. y, by fome, and, partly in confequence of that, rejected with fuch Scorn, or admitted with fuch Diffidence, by others ; that to the great Difad vantage and Difhonour of Reli- gion, it hath .obtained but little Place in the Souls of Men, even of thofe, who think themfelves pious and devout. And yet, if Go'odnefs be the natural Objeft of Love, and infinite Goodnefs of the higher! Love that we can exert, furely the Meaning of Love to God is as plain, and the Obligation to it as in- difpenfable, as the Feeling of it is delightful, and the Fruits excellent, Love to our Fellow-creatures, the fecond Precept of our blefied Lord, which in the Text ]. rendered Charity, the original Word being the very fame, hath indeed fo far efcaped bet- ter than the nrjft, as to be in general Terms well fpoken of by all the World. But, at the fame Time, its Nature hathr often been ill un- derftood; and its Worth feldom confidered near enough, yet fometimes exalted a great deal too much. For thefc Reafons, I fliall endeavour, I. To feU'e the right Notion of this Virtue. II. To mew the jufl Value of it : particu- larly its Influence in what both St. Peter and St. Barnes afcribe to it, cofbettng of Sins. I. To SERMON X* 221 I. To fettle the right Notion of it : a Thing the more necefiary, becaufe the Word, by which it is here exprefTed, hath greatly altered its Meaning. Chanty, in common Speech at prefent, almoft conftantly fignifies, either judging favourably of the Aclions and Inten- tions of others, or relieving their Diftreffes : whereas, in the New Teflament, it never fig- nifies thefe particularly, and fcarce ever any fing^e Virtue, but that general Benevolence of Difpofition, which prompts us, on all Occa- fions, to mild Thoughts and beneficent Deeds; and on which, wrought in us by the Grace of our Redeemer, depends their true Worth and Acceptance with God. For this Reafon, St. Paul very juftly fuppofes a Cafe poffible, which elfe might well feem a very ftrange one, that of a Man's beftowing all he hath to feed the Poor, and not having Charity ; for he may only have Vanity or Ambition ; and as juftly determines upon it, that fuch Liberality mail profit him nothing d . Chanty, therefore, is an inward Principle of univerfal kind AfTeclion : and the Seeds of it are fown in that conftitu- tional Goodnefs of Nature, of which, notwith- ftanding our lamentable Degeneracy by the Fall, every Man hath fome remaining De- i i Cor. xiii. 3. 5 222 , S E R M O N X. gree ; the larger the happier, if we manage it with due Care. For in this, as in every Part of our Frame, watchful Conduit and judici- ous Culture of our Powers and Propenfities, promoting their Growth in fome Instances, retraining it in others, and directing it in all, is highly neceffary to their attaining Maturity, and bringing forth valuable Fruit. When properly regulated, the moft terrible of our Paffions, Anger, becomes the Minifter of Good - y and, when left to run wild, the moil amiable of our inward Feelings, Good-nature, is often almofl wholly ufelefs, and fometimes the Parent of much Evil. Thus, to fay Nothing of thofe, whofe Pre- tences to it are mere Affectation, who extol Benevolence to the Skies in Talk, but give no Proof of it in any Thing beyond Talk : the Good-nature of fome, who have a Sort of it, is intirely notional and romantic. They can be affected moft deeply by a moving Story ; weep over even a feigned Diftrefs, when well defcrib- ed, or barely reprefented to them by Fancy ; and perhaps weep a fecond Time at reflecting on their own meritorious Tendernefs : yet, in real Cafes that come before them, can fee the heavieft Afflictions without being moved; nay, car* S E R M O N X. 223 can even produce them with a moil unrelent- ing Steadinefs, when their Pleafures, or Intereils, or favourite Schemes, require it. And thus they cultivate, in Idea, the moil refined and exalted Sentiments of Humanity, which no one living is ever the better for. Some again are a little more in Earnefl than this comes to : but fo very little, that, inflead of fervent Charity, it amounts to no more than languid ineffectual Good-will. They wifh well, it may be, to all the World : applaud others highly, when they relieve the diilreiTed; approve it, are iincerely glad of it ; will, on occafton, folicit and prefs them to it : but if they themfelves are called upon to do likewife, know not how to part with any Thing worth naming, be they porTefled of ever fo great Superfluity 5 and have a thoufand Reafons to alledge, why they can- not, or need not do, what moil evidently they both can and ought. Another Sort of Perfons will give tfoeir Mo- ney freely enough : for they have no Regard to Money. But if they are wanted to bellow a little Pains or Contrivance towards extricating any one out of Difficulties, that is too hard a Taik, though it v/ould do ever fo much Good. To think of the Diilrefs of a Feliow-creature is 224 SERMON X. is grievous to them ; but to fet about help- ing him would be more fo : and therefore, inflead of condemning and throwing off their Indolence, they turn their Eyes another Way to make themfelvcs eafy, and let every Thing grow as much worie as it can. The Goodnefs of a fourth Sort is vejy warm, but extremely fhdrt-lived. They will promife Wonders and mean all they fay ; but forget it in a Day's Time : and juft then would do every Thing for a Man, whom in their next Turn of Humour they will do Nothing for. So that, till they are known * they miilead and difappoint almoft as many, as they undertake to ferve. Another very blameable Kind of Good- nature is a partial one. That Principle muft evidently be planted in us for the Benefit of all without Exception : and yet we moil of us, it may be feared, either openly or fecretly, except Multitudes. The very Gof- pel of Chrift, that was defigned to eftablim univerfal Charity, hath been dreadfully per- verted to deftroy it : and the Doctrine of Love abufed, to excite in Men the bittereffc Hatred to every Perfuafion but their own. Nor have they, who profefs the greatefh Abhorrence of fuch Practices, by any Means been S E R M O N X. 225 been free from a very ill-natured Zeal againft Religion, while they have cenfured moft vehe- mently that Kind of Zeal for it. But in the Affairs of civil and common Life ; many, that on fome Occafions have the eafieft and mildeft Tempers, on others, preferve no Temper at all. Sometimes the Spirit of Party takes fuc'h PofTemon of very well-meaning Men, that they abominate one Half of the World round them, it may be for they do not well know what. Sometimes again the moil humane Creature upon Earth to thofe whom he hap- pens to like, entertains and delights them with the keeneft Satire and Ridicule on fuch, as he or they happen to diflike, or barely to coniider with Indifference. The Agreeable- ( nefs of not a few, who have a great deal, is almoft intirely lavifhed on mere common Ac- quaintance : while thofe nearer Friends at Home, who are intitled to the largeft Share of their Good-humour and Regard, experience continually their Peevimnefs or Neglect. And on the contrary, others are fo tenderly and immoderately fond of one or more Bofom Favourites, that they applaud themfelves, and, to be fure, are applauded by thefe at leaft, as the beft and worthieft of Mankind : yet will flight moil contemptuoufly all but fuch dear VOL. II. Q^ Friends - y 226 S E R M C) N X. Friends ; and injure moft unmercifully every one elfe, that Hands in the Way of them : nay perhaps too, muft as conftantly have fome Perfons to hate without Caufe, as others ^to love without Merit. From a Forefight of this Danger it probably was, that our blefled Saviour, though he had recommended private Friendship by his Example, enjoined it by no Precept ; as well knowing, that a proper Degree of general Good-will would feldom fail to unite Men as clofely, as was re qui lite for their own Benefit, or confiftent with that of others. But ftill, an undiftinguifhing Good-nature may be full as bad as a partial one. Too often the inconfiderate, or indolent, give themfelves up a Prey to whoever lays hold on them. Confident Forwardnefs prevails upon fome : a Talent for entertaining and diverting them takes with others, abject Flattery with a third Sort, and little OfficioufneiTes, well-chofen and well-timed, with a fourth. By fuch as excel in thefe Arts only, they fuffer their whole Stock of Beneficence to be exhaufted : and never take the Trouble of thinking, how very much better it might be employed : by which Means they at once give the worthy the Un- eafmels 2 I SERMON X. 227 eafinefs of feeing themfelves overlooked, and raife the unworthy to a Capacity of doing Harm. Nay indeed, when they have done Harm, and been guilty of pernicious Crimes, there is a falfe Tendernefs in many, that makes them unwilling to have paft Mifdemeanors punimed, fo as may be likely to prevent future ones. They have no Companion for human Society, and nothing but Compaffion for the Difturbers of it. To fay the Truth, fome will mew a kind Regard to bad Characters, which they will mew to none elfe : and do more to affift the moft profligate Wretches, under the Dif- ficulties and Dangers that their Profligatenefs hath brought them into, without either De- fign or Defire of reforming them, than they would to fupply the moft pitiable Neceffities of an innocent Perfon or Family. Now this preferring fuch before others, in Acts of Be- neficence, is Love of Wickednefs, not Hu- manity. Or, if there be fometimes a Sort of what is called Good-nature in it, it is a falfe Sort ; and one that approaches very near to being directly vicious : as unqueftionably fome Difpoiitions are, which in common Speech bear this excellent Name. Such, for In- ftance, is fc yielding Flexiblenefs, that will 2 let 228 SERMON X. let Men deny nothing to their immoral and imprudent, or perhaps artful Companions, whatever Pain it gives their worthieft and moil refpectable Friends. Such is the fuper- ficial Gaiety, that firft invites and deceives others into Sin > then, without the leaft Con- cern, abandons them to Ruin. Such, laftly, is the thoughtleis and profufe Generality, that often ufurps the Place both of proper Charity and even of Juftice : and, by prompt- ing Men to do at fome Times immoderately great and kind Things, without Need -, redu- ces them to do, at others, mean and hard, and Oppreffive Things, contrary to the ftrongefl Obligations. Thefe wrong Sorts of Good-nature (and, melancholy as the Number of them is, there are ftill more) mould never tempt us to be unreafonably fufpicious of others, though vi- gilant Caution is an eflential Part of Wifdom: but they ought furely to put us on a careful and frequent Trial of our own Hearts. Is the Benevolence of Temper and Behaviour, for which we value ourfelves, and expect the World to value us, of the right Stamp ? Is no Inflance of it Oflentation, to catch Ap- plaufe; or Cunning, to carry Points that we have in View ? Are we good to thofe, who 3 differ S E R M O N X, 229 differ from us in their Way of Thinking, whofe Repuation eclipfes, whofe Competition obftructs us, whofe Intereft with others is fu- perior to ours ? Are we ready to befriend un- adorned difagreeable Merit ; to beftow private Favours on fuch as can make us no Return j and exercife bountifully, when Occafion re- quires, thofe Kinds of Beneficence to which we are otherwife leaft addicted ? Doth our Kindnefs to particular Perfons flow from, at leaft is it confident with, a fincere Concern for the Happinefs of all Mankind ? Are we truly defirous and active to promote their fpi- ritual and eternal, as well as temporal and pre- fent, Welfare ? And laflly, are the Demon- ftrations, that we have given of this excellent Temper, proportionable to the Degree of it which God conferred on us originally, and the Means we have had of improving and exer- cifing it fince ? For from thofe, who have en- joyed a greater Share of thefe, a greater Share of Ufefulnefs in their Tefpective Stations is as much to be expected, as a more plentiful Con- tribution of Alms from the Rich. If the foregoing Queftions can be well an- fwered, then our Benevolence is a genuine mo- ral Virtue. But flill there are Qualifications 230 S E R M O N X. of unfpeakable Moment wanting, to exalt it into that Chriftian Grace, which the Scripture calls Charity : that we place at the Head of all our Motives to it, the Love and Fear of God, producing a Deiire to imitate and obey him : that we humbly plead the Pardon, ob- tained by his Son, and promifed in his Gofpel, for the many Imperfections, which a ferious Review will always difcover in our beft Dif- pofitions and Performances : that we earneftly beg the needful Aid of his holy Spirit, to carry us, in this and every Virtue, beyond the poor inefficient Lengths, which fallen and unaffift- ed Nature can go. All this God hath en- joined: and thofe who prefumptuoufly or care- lefsly neglect it, he will not, he cannot, ac- cept; how fair an Appearance foever they make, in the Eyes of others, or their own. Having thus explained the Notion of true Chriftian Charity, or Love to Mankind, I proceed, II. To mew the Value and Advantages of it ; firfl to the World in general, then to the charitable themfelves. The Importance of a focial Spirit to theHap- pinefs of Society, the Neceffity of mutual Fnendlinefs among Creatures fo mutually de- pendent, S E R M O N X. 231 pendent, of Companion in a World fo full of Mifery, of a mild forgiving Temper amidft fo much Frailty, Thoughtleflhefs, and Ignorance, need not be proved ; and, one mould think, cannot eafily be overlooked. The heavieft and bittereft Part of the Sufferings of Life will be found, I believe, on Inquiry, to flow, from Want of Good- will, or Want of Care to fhew" it : and what Felicity then would there rift from Mens becoming univerfally reafonablc, humane and courteous ; attentive to the Inte-r refts and Inclinations, the Hopes and Fears, the Wants and Sorrows, one of another ? But, not to amufe ourielves with the vain Expectation of every one acting thus, let each Perfon only think, what beneficial Effects; to thofe about him, would follow from his own doing it. Good-nature, though exprefled but in the flighteft Intercourfes of Life, gives Pleafure, and encourages right Behaviour fufficiently to make it worthy of being looked on, even in this loweft View, as a Duty of great Confe- quence. Whatever hath an immediate and continual Influence on theHappinefs of others, be it in ever fo trifling Inftances, muft, on the Whole, have a much greater Influence than we are apt to imagine. Even the lefTer De- mon flrations, therefore, of obliging Conde- fcenfion 232 S E R M O N X. fcenfion in Superiors, of Refpedtfulnefs and Deference in Inferiors, of Defire to pleafe, and Willingnefs to be pleafed, amongft Equals, are Matters highly worth regarding > Ways in fome or other of which we can every one of us be good to all around us : and it is the only Goodnefs that moil of them want from us. But no one either needs or ought to confine the Proofs of his Benevolence to fuch narrow Bounds: but, without feeking much for Op- portunities of exerciiing it, (an Employment, however, the moft rational and honourable of all others) will eafily find no contemptible ones laid in his Way, bs his Condition in the 'World almoft what it will. Thofe of diftin- guifhed Rank, for Inftance, do the moil ex- tenfive and important Service to their Fellow- creatures, while they recommend the Practice of Religion, of Virtue, of Prudence, by their Example, and inforce it by their Authority. Perfons engaged in a Life of Bufinefs, have confiderable and frequent Opportunities of mewing valuable Kindnefs to Numbers, at one Time or another, in their refpedtive Profeflions, with little or no Lofs or Trouble to themfelves. They, whom a better Un- derflanding, or longer Experience, hath made S E R M O N X. 233 made abler Judges of any Branch of Con- dud: than others, what Opportunities have they of directing the ignorant, warning the thoughtlefs, and fetting the miftaken right, where, perhaps, an Error perfifted in may be fatal to them for ever ? Efpecially if fuch as are intitled to give Advice, would but ftudy a little, firft to make good Counfel agreeable, and afterwards, if there be Occafion, Repent- ance eafy, by receiving Offenders back from wrong Courfes with Tendernefs, and endea- vouring to fhelter them from hard Cenfures, on Account of the Faults they have once forfaken. But above moft others, they, to whom God hath intrufted Riches, have obvious and daily Opportunities of doing Good, by extending Bounty to the poor : under which Name, though all ought to be included, whofe Cir- cumftances are too ftrait for the Station in which- they are obliged to appear -, yettheloweft Part of the World hath undoubtedly, in gene- ral, by much the ftrongeft Title to the Benefit of that Denomination. For the Diflreiles of thcfe, when helplefs through Age or Infirmi- ties, or funk under the Burden of a numerous Family to feed and cloath, are heavy to a De- gree, of which they, who fee nothing around them 234 S E R M O N X. them but Plenty and Chearfulnefs, ufually think little. And yet they are bound to think often and ferioufly, that our Maker's Provi- dence hath not permitted fo great Inequalities of Condition in the human Species, for one Part of them to languifh in Mifery, and the other to look down with Contempt upon them. God acceptith not the Pcrfons of Princes, nor regctrdeth the rich more than the poor ; for they are all the Work of his Hands*. And his gracious Intention was, that the Virtues of Beneficence on one Hand and Gra- titude on the other, ihould- be exercifed, and the Joy, both of doing and receiving Good, be felt amongft Men. We are, therefore, none of us, at Liberty, either to with-hold our due Proportion out of Covetoufnefs, or to difable ourfelves from giving it by Expences of other Kinds. It is true, indeed, even Lux- ury, by the Multitudes it employs, performs in Part the Work of Charity; for fo the Wifdom of Meaven hath ordered Things, that fuch as will do no Good from right Motives, flrall do fome by their very Vices. But then the Good done by luxurious Expenfivenefs is very unequally done ; and to fuch, for the mofk Part, as need and deferve it kail : befides that, c Job xxxiv, 19. all S E R M O N X. 235 all the While, it doth infinite Harm both to private and public Virtue and Happinefs. Ufelefs Profeffions are increafed and enriched, while the more neceflary ones are left defti- tute of Hands, or empoverimed by the exor- bitant Price of Labour : a fuperfluous Num- ber, well able to work, are maintained in Idlenefs, and too commonly in Wickednefs alfo ; while true Objects of Compaffion are left to the fcanty Allowance of the Law. Befides, other Evils, abfolutely infeparable from Luxury, would greatly over-balance the above-mentioned accidental good Confe- quences arifing from it, were they much more confiderable than they are. It gives, in many Refpects, a very wrong Turn to the Minds of the great ; and excites a moft perni- cious Emulation of their Follies and Sins in thofe below them : tempts both to fuch Beha- viour, and entangles both in fuch Difficulties, as have every where proved the final Ruin of all Virtue and all Happinefs public and private. But were it to do no harm at all, and ever fo much Good) yet who, that indulges himfelf in it, can ferioufly fay he intended that Good; in- tended any Thing indeed, but the Gratification of his own Vanity and Voluptuoufnefs ? Where- as, enjoying one Part of a large Income, with decent 236 S E R M O N X. decent Moderation, and difpofing of the other in prudent Liberalities, produces Good every Way; may better, both here and to Eternity, the Condition of thole who partake of fuch Bounty ; and muft be beneficial in the higheffc Degree to him, who beftows it from a Senfe of Duty : which is the fecond Particular wherein the Value of true Charity was pro- pofed to be {hewn. The wife Author of our Beings hath kindly formed us all with a natural Tendernefs towards each other : which, as it gives us Pain on the feeing or hearing of the Miferies of our Fellow-creatures, unlefs we wickedly harden ourfelves againft them ; fo it rewards us, when we relieve them, with the fweeteft Joy that we are capable of experiencing : a Joy that neither is fucceeded by uneafy Re- flections, like many others ; nor vanishes quickly into nothing, like moft others : but which the Heart dwells upon with lafHng Delight and humble Self-approbation. But were this Pleafure much lefs, than whoever habituates himfelf to it will find it to be, the fame Goodnefs of Nature, which is the Parent of charitable Beneficence, is alfo the befl Quali- fication for enjoying the Satisfactions and mo- derating the Vexations of focial Life : and therefore SERMON X. 237 therefore we cannot do a more prudent Thing, than to ftrengthen it by Exercife. Befides, Good-will to others gives us the fureft Claim, that any Thing can give, to Good-will in .Return; the Proofs of which we may eafily come to want on many Occafions. But though the World, and even thofe Perfons in it whom we have ferved, recompenfe us ever fo ill, yet not the fmalleft kind Aftion, that we have either done or defigned, (hall be loft. For God fees them all j and will be propor- tionably gracious, not only to the Virtues, but even the Failings of thofe, who have made it their faithful Care to mew the Mercy which they hope to receive. And this is that never-failing Motive to uni- rerfal Benevolence, which the Text urges : have fervent Charity among yourfehes : for Charity jhall cover the Multitude of Sins. Not that either the outward Adts, or even the inward Temper, of this one Virtue, though it were extended to all our Fellow-creatures, and much lefs if only to fome fmall Part of them, nor that perhaps the mo ft defer v ing, mall excufe the wilful and unrepented Neglect, either of due Reverence to God, or moral Government of ourfelves in other Refpedts. But feldom, indeed, will it happen, if at all, that the profane or debauched, let them be 238 S E R M O N X. be called the beft-natured Men that ever were, fhall do near fo much Good as Harm in the World, were the whole Confequences of their Behaviour well computed. But could this be ever fo much otherwife, yet to honour and wormip our Maker, in the Manner which he hath appointed, is one of our eflential Obli- gations, and to obferve the Rules of Chaftity and Temperance, Decency and Order, is ano- ther. Now what we are bound to obferve, we cannot poffibly be left at Liberty to break through or defpife. And therefore be not deceived : God is not mocked* . Whoever lives in the known and indulgent Tranfgreffion of any Duty, or Commiffion of any Sin, what- ever Excellencies in other Points he may feemingly or really have, mail not enter into the Kingdom of God. Great Promifes are made to other fingle Virtues, in other Paf- fages of Scripture, as well as to Charity in this. And the Meaning is not, that we may get to Heaven by any one good Quality that we pleafe : for furely there will no one be found fo bad as to have none : but each of them is fup- pofed, though praclifed more eminently than the reft, to be accompanied by them j not fe- parated from them, and fet up againft them : a f Gal. vi. 7. Suppofition S E R M O N X. 239 Suppofition made will liill more Reafon in the prefent Cafe, than any other of the fame Kind: becaufe the true Love to our Neighbour not only comprehends every good Difpofition to- wards him, but flows from Love to God, and Faith in our blefled Redeemer, and dutiful Regard to the Motions of the Holy Spirit. Indeed all thefe united, in the poor Degree that we poflefs them, can by no Means merit Pardon for our Failures in all ;. but only qua- lify us for obtaining that Mercy which St. Peter , in the Beginning of this Epiftle, afcribes to the Sprinkling of the Blood of Jefus Cbrifl*. And nothing kfs than a prevailing Habit of every Virtue will complete our Qua- lification for final Acceptance: but that of each particular one mail contribute towards it, in Proportion to its Value. And as Bene- ficence, praftifed in its whole Extent on right Principles, is of the higheft Value, the Text very properly teaches, and was defigned only to teach, that Charity, Kind- nefs to our Fellow-creatures, praclifed from a Principle of Confcience, in every Way that we have Opportunity, mall contribute, in a diftinguilhed Manner, to fit us for receiving Forgivenefs from our Creator, and thus (hall Carter 240 S E R M O N X. cover the Multitude of our Sins at the laft. Day. Since, therefore, being good to our Brethren will give us a peculiar Claim to the Goodnefs of our heavenly Father : whoever is fenfible of his paft Offences, let him take this Way efpecially of evidencing his Repen- tance y and whoever would intitle himfelf after Death to the nobleft of Rewards, let him ferve God throughout Life in this moil excellent of all Duties. S E R- [ 24' ] SERMON XI. M A T T H. X. 34* Think not that I am come to fend Peace on Earth: I came not to fend Peace t but a Sword. ripHAT thefe Words of our blefled Saviour J. exprefs, not the Defign of his appear- ing in the World, but the Effect it would have very contrary to his Dcfign, through the Wickednefs of Men, both his Life and Doc- trine fufficiently fhew ; and, indeed, all Sorts of Men have acknowledged. For though too many Chriftians have adted as if they under- ftood him to defire what he only foretels, and thought it their Duty to make his Words good : yet none of them, I think, have ever profeiTed to underftand him fo. And Infi- dels themfelves have done him the Juftice of allowing, that he meant to eftablifh Good-will and Virtue among Men. But then his Reli- gion, they fay, hath fo miferably failed of an- Iwering his Purpofe, hath produced fuch dreadful Evils, and been of fo exceeding fmall VOL. II. R Benefit, 242 S E R M O N XL Benefit, that they cannot imagine a wife and good Being, as God is, would ever take fuch very extraordinary Methods as the Gofpel af- ferts, to introduce and eftablifh it. And though few, it may be hoped, will think it reaibnable to carry the Matter thus far; yet many may be tempted by fuch confident Af- firmations, if not to doubt of the Truth of Chriflianity, yet to have lefs Delight in it, lefs Thankfulnefs and Zeal for it, than they would otherwife have. We {hall do well, therefore, to inquire, both how far the Fads alledged in this Objection are true, and whether the Conclufion drawn from them is juft. That confiderable Evils have taken their Rife from our Saviour's Doctrine, mufl be owned. He himfelf, we fee, declares they would : and he had Reafons to declare it in Terms as ftrong, as the Truth would war- rant. For as the Jews expected nothing but Peace and Profperity, for themfelves at leaft, under their MeJJiah, it was both honourable and prudent to give them fair Warning of what was to happen, that they might not firft be elevated with falfe Hopes and heated into prefumptuous Behaviour, and then complain they had been deceived and mifled. Befides, as SERMON XI. 24.3 as he undoubtedly thought the leaft Degree of Evil a great deal too much, he could not fpeak flightly of that which he forefaw. But frill he could never defign to fay, that it would over-balance or go near to equal the Good : for thus he might have difcredited his own Million, and contradicted the whole Tenour of his own Difcourfes. The Allegations, therefore, of the Argument before us cannot be proved from this Text, nor, indeed, from any other. Butt the whole Proof muft be drawn from the natural Ten- dency of Chriftianity, and the Experience of its Effects, Now it cannot, confidently with common Modefty, be denied, that the Ten- dency of Chriftianity to the Welfare of Man- kind is very powerful* Juftice and Mercy, Obedience to Superiors, Condefcenfion to In- feriors, mutual Tendernefs and mutual Ufe- fulnefs, are the main Precepts that every where occur in it : to thefe peculiarly the Re- Ward of everlafting Happinefs is annexed -, and nothing contrary to them is ever taught throughout the Scripture. It is very true, Pleas have been made from it in Support cf Tyranny and Cruelty ; but they are fo abfo- lutely groundlefs, that Unbelievers themfelves have vindicated our Religion in this Refpecl, R 2 by 244 S E R M O N XL by charging it on thofe whom they appre- hended to claim exorbitant -Powers, that they affumed what their own facred Books did not give them the leafl Colour for. Nor indeed do I remember any Accufation againft the Gofpel, as hurtful in its Nature, at all worth Notice, excepting that of the great Strefs it is faid to lay on right Belief: from whence, we are told, all who imagine each other to believe amifs have been prompted to reciprocal Hatred and Perfecution -, whereas, the Heathens had no Articles of Faith, and therefore lived in Peace 2 . But indeed every Profeffion, both of Religion and Irreligion, muft have fome Belief to ground itfelf upon : elfe it will be a Profeffion of Nothing. Deifts, and even Atheifts, have their Creed ; confift- ing, as they would find upon Inquiry, of much ftranger Doctrines than ours doth : which alfo they believe to be of vail Import- ance, other wife they would be felf- condemned for propagating it. Nay, if we may judge of what many of them would do, by the Spirit they manifeft in what they fay : as they in- veigh againft Chriftianity now both with Bit- ternefs and Unfairnefs, they would employ a See Letter to the Minifter of Mojfat, p. 7. and the AnAver to it. againft SERMON XI. 245 againfl it, if they had Power, Violence as well as Fraud b . Then, as for the Heathens, whofe Mildnefs in thefe Matters is fo extolled ; both Jews and Chrijlians had mod dreadful Expe- rience of their Want of it. Nor were they by any Means totally guiltlefs of religious Quarrels among themfelves. Nor hath the Gofpel given the leaft Encouragement to fuch Quarrels by the Faith it requires. So much Faith it muft require, as may be a Founda- tion for the Duties it enjoins. But all unne- ceffary Speculations it condemns in the fulleft and ftrongeft Terms. Be Mens Faith ever fo right, it tells them plainly they mail never be rewarded, without every Part of a good Life : and be their Faith ever fo wrong, it neither permits unkind Ufage of them in this World, nor harm Judgment with Refpect to another. There are, indeed, awful Denunciations in the Bible, againfl fuch as corrupt the Gofpel, turn the Grace of God into Lafcivtsujhefs* 9 or abufe it to .patronize any Kind of Immorality. But Nothing fevere is ever faid of well-meaning Perfons that miftake ; nor any Thing more fevere of bad Men that err in Opinion, than of bad Men that do not. Nor can there be See Leland againfl Ti-Jal, Vol.1, p. 302312. cjude4 R 3 246 S E R M O N XI. flrider Injun6tions agajnft any Thing, or in- forced with better Arguments, than thofe of Chrijl and his Apoftles again ft all Sorts of Per- fecution. So that had they eftablifhed ever fo many Articles of Faith, and laid ever fo much Weight upon them, yet as they have cer- tainly laid equal Weight at leaft on brotherly Love, mutual Forbearance, and univerfal Cha- rity : they can never have authorifed doing any Harm in the World, And the Religion they taught is confefledly fitted to do all the Good in it, which the pureft Precepts, and the ftrongeft Inducements to pracl'ife them, the moft regular Care to inftrucl: Men, and the moft friendly Difcipline to watch over them, are capable of, Yet fome, notwithstanding, will infift, that in Fadt it hath done Harm : and again ft Fact there is no arguing. But, in the Nature of Things, Nothing can do what it hath no Man- ner of Tendency to do. Chriftianity therefore may have been the Pretence, may have been the Occafion, of Evil ; but the Caufe it cannot. However, let us inquire, what the Proof is of its having any Way occafioned near fo much Harm, as it hath directly produced Good. We readily confefs, a long Catalogue may with Eafe be given of the Sins and Sufferings that have followed SERMON XI. 247 followed its Appearance and Eftablifliment. In the firft Place, its Profeffors underwent griev- ous Perfections from the reft of Mankind, But evidently this is no more to be charged upon Chriftianity, than the Injuries which the wicked have often done to the good, on Ac- count of their Goodnefs, are to be charged on moral Virtue. In the next Place, the Jews, having offended God by their inhuman Treat- ment of the Gofpel, were permitted, by his juft Providence, to turn the fame bitter Spirit againft each other, and again ft the Romans, and fo to bring on themfelves utter Deftruclion. But here alfo Chriftianity is perfectly clear, unlefs it be an innocent Man's Fault, that a Criminal is punimed forhaving robbed ormurdered him. And thefe Things it probably was that our Sa- viour had chiefly in View, when he fpoke in the Text of a Sword to be fent on the Earth -, or, as, perhaps, it mould be tranflated, on the Land, the Country of J^Jtefcw*, But, we muft acknowledge farther, Difcord and Divifions prevailed very foon among Chrif- tians alfb, and produced lamentable Effects : till they came at Length to exercife Barbarities one towards another, equal to any they had furTered from Infidels, But then it ought to be allowed R 4 us 248 S E R M O N XL us in Return, that though unjuft fpiritualCen- fures began even in the fecond Century, and the lower Degrees of temporal Perfecution, fuch as Bantthment and Confifcation, in the fourth, very foon after they had Power: yet the utmoil Extremities were introduced much later, nor did they receive the formal Sanction of the fu- preme Authority, till many Ages after. I be- lieve Twelve Hundred Years had palled, before any Law was made in any Chriftian State for putting Men to Death on Account of erroneous Faith. Since that Time, indeed, moil mocking Tragedies have been acted by a wicked Zeal for Religion. But then many, that have feemed to proceed from that Caufe, were but the real Truth known, would in all Likelihood be found, and indeed often have been found, to proceed from quite other Motives. Interefts andRefentments have been covered perpetually with a Maik of Piety. Zealots have often been only the Inflruments of Parties, while they feemed to be their Directors ; and the Mil- chief, done in the Name of God, would have been as certainly done without it under fome other Pretence, if that had not offered itfelf. Religion is a fpecious Plea; and therefore was ufed whenever it could: but any Plea willfcrve for S E R M O N XI. 249 for what Men are bent to do. And if the Mifchiefs that have been difguifed under a Form of Godlinefs, could not in fome Cafes have been fo eaiily or fo effectually accom- plimed elfe : yet the Whole of them ought not to be attributed even to the Pretence of Piety : but only fo much as would not have happened, had not that been ufed. Religious Animofities, religious Wars, have been, fre- quent and dreadful. But can we imagine, that if thefe had been avoided, no others would have arifen, during all the Time that they have rilled ? Such a Notion would argue flrange Ignorance of human Nature. So that in Ages .when the World hath appeared to fuffer very much from the Abufes of Reli- gion, it may indeed have fuffered, very little from them. And of what it hath fuffered, one great Part may have proceeded, not from the Bigotry of Believers, but the Artifices of fuch as were inwardly Unbelievers. Butbefides the Evil of Difcord, Chriftianity hath been accufed of obftructing Knowledge, and promoting Ignorance in the World d . But in what Condition was the World before Chriflianity.? Did not the groflefl Ignorance, d That Chriftianity hath not been hurt by the Increafe of Knowledge, fee Warbijrton, Vol. II. Serin, xv. about 250 SERMON XL about Matters of the higheft Importance to Men, prevail almoft every where, even in the politeft and beft inftruded Nations ? And if the fucceeding Times were not learned, what elfe could be expected ; when the Roman Em- pire, debafed and funk under Tyranny and Luxury before it received the Gofpel, was foon after diffolved by that Inundation of Bar- barians that overfpread Europe with War and Delblation ? By thefe Heathens it was that Arts and Sciences were brought fo low. What remained of Learning, remained among Chriftians : and as they became Chriftians, they fhared in it. Little was left indeed. But had it not been for the Profeffors, and particularly the Teachers of this Religion, to which fome would impute all the Darknefs of the middle Ages, every Monument of ancient Days muft probably have been loft 6 . Chriftians they were too, and principally Cler- gymen, that have reftored and improved Learn- ing fmce ; and the Chriftian World is at this Day the Seat of it r Nor will the Unbelievers amongft us, I am perfuaded, pretend, that what they have contributed to make it fo, is at all material in Comparifon, or prefume to mention e The religious Orders eftablifhed in the 1 1 th Century, revived Learning in the izth, See Jourtt, fa S$. July, 1744. p. 317. the SERMON XI. 251 the Names of their few and arrogant Leaders in Competition with the Multitudes of truly great Men, who have adorned the Faith of Chrijl by their diftinguifhed Excellence in. every Branch of Philofophy and Literature. Indeed Learning is of fuch eminent Service, both to the Underftanding and the Proof of our Religion, that we muft of Neceffity fup- port it. And accordingly, more are bred up to Learning with a View of being dedicated to the Miniilry of the Gofpel, than with any other whatever. Few of them, in Propor- tion, we own, make great Improvements : but few in any Profeffion do. And preferving thus, though it be but a moderate Degree of Knowledge, amongil Men, cannot fail to be exceedingly uicful ; efpecially of that Know- ledge which immediately relates to their moral Conduct. But were Infidelity once to prevail, the chief Inducements to all Applications of this Sort would ceafe : fcarce any one would take the Pains to learn, what it would be no one's particular Duty to teach ; w r orldly Purfuits and fenfual Indulgences, having little to check them, would almoft wholly ingrofs the Attention of Mankind ; and produce not only a Neglect, but a Contempt, of more liberal 252 SERMON XI. liberal Studies ; as I fear we have begun to experience already. But we fhall be told, that how little Harm, or how much Service foeyer, Chriftianity may have done to Learning ; it hath contri- buted nothing to the Virtue or Happinefs of Mankind, and therefore cannot be a Religion worthy of God. Now, on the contrary, we apprehend, it hath contributed to both thefe very greatly: and it feems the Extremity of Unreafonablenefs to fay, that, in Spite of all its Precepts, Promifes and Threatenings,it can make Multitudes bad, and yet by th eForce of them all can make no one good. There is vifibly no Poffibility that either better Rules of Life mould be given, or more interefting Motives to obferve them, than the Gofpel hath given. It muft therefore reform thofe, whom any Doctrine can : and the only Ob- jection againft it on this Head muft be, that it doth not reform thofe whom no Doctrine can. Still it will be faid ; look into the Hiftory of Chriftian Nations, into that of the Chrif- tian Clergy in particular -, and what will you find, but the fame, wrong Inclinations and wrong Behaviour, in at leaft the fame Degree as amongft other Men ? And it muft be owned, SERMON XI. 253 owned, the ProfefTors of the Gofpel in gene- ral, but the Minifters of it above all, (becaufe, though on the Whole we have by no Means been worfe,* yet we ought to have been far better than the reft) have much Caufe to be tumble before God and the World for the Dishonour we have done by our Negligence, our Senfuality, our Haughtinefs, our Ambi- tion, our Covetoufnefs, our Unfairnefs, our Bitternefs, to the worthy and holy Name whereby we are called. But as to the Degree of thefe Faults, it fhould be obferved, that if Sins and Follies make the chief Figure in Chriftian Hiftories, fo they do and muft in all Hiftories. Virtuous and quiet Times, be they ever fo long, virtuous and quiet Men, be they ever fo many, furnim ufually but flender Materials for a Narration, and fill up but a fmall Space 'in it f ; whereas great Notice is taken of the bad Things that are done in the World, partly from a natural Diflike of Wickednefs, partly from perfonal Hatred to fome of thofe who commit it, and partly alfo from the*Pleafure Men have in framing Comparifons advantageous to themfelves. But efpecially the Failings of fuch as lie under . Socr. Hift. Eccl, in fine. peculiar 254 SERMON XL peculiar Obligations of being pious fand ex- emplary, will always be feen in the very ftrongeft Light, and Blame thrown upon them beyond all Proportion, when they a6t amifs. But when Men ad: well, and Things go on right, very little is faid. The Good do not proclaim their own Goodnefs : and the World is feldom very inquifitive about it; hath other Matters to mind; thinks at the moft they do but their Duty, and is much apter to feek for, and imagine Faults, than to own and remember Virtues. In the primitive Times, when few Were tempted to profefs the Faith of Chrift but fuch as embraced it in Earneft, and his Dif- ciples were eaiily diftinguifhed from the reft of Mankind, the Fruits of the Gofpel bore a moft convincing Teftimony in its Favour. But when once the Profeflion grew general, and profitable : when real and pretended Chriftians were mixed together, and the vir- tuous hid amongft the immoral, no Wonder if then the Benefit was lefs remarkable. The whole promifcuous Collection going all under one Name, and many of them feeming but little the better for their Faith, both partial and carelefs Obfervers have haftily concluded that few or none are the better at all. And yet, SERMON XL 255 yet, there are great Numbers on the Whole, much greater than either the profane are ready to think, or even the pious have commonly the Means of knowing, whofe Hearts and Lives their Belief hath wonderfully amended : fome of good Difpofitions raifed by it to eminent Goodnefs : others of bad Difpoiitions excited to refifl them effectually. And how much the Influence of religious Principles and religious Perfons, whom our Saviour calls the Salt of the Earth* , may contribute to preferve even the bad part of Mankind from utter Corruption and Diilblution, is not perhaps often fufficiently confidered. But were it true, though it neither is nor can be, that the virtuous would be equally virtuous without the Precepts,, without the Promifes, without the Grace of the Gofpel : yet there is no Pretence, that they would be equally happy too. For the ChrifHan Doc- trine is adapted throughout in the highefr. Degree to fupport them under the Difficul- ties of Duty, and the Afflictions of Life, by fuch Affurances, as Reafon unaffifted can never give, that God will pardon, ftrengthen, and reward them, both here and to Eternity. Poffibly to fome this may feem at prefent & g Matth. v. 13. I fmall 256 S E R M O N XL fmall Matter. But there will come a Time, may it come before it be too late ! when they will be fenfible, that thefe are the moil important of all Things. It muft not be objected, that Believers in the Gofpel are often full of Doubts and Terrors. For Believers in Natural Religion alone have infinitely more Caufe for them, as both their Rule and their Hopes are infi- nitely more obfcure. Nor muft it be argued, that if Chriftianity adds to the Happinefs of the virtuous here* it adds alfo to the Un- ealinefs of the vicious : for they ought to be imeafy for the World's Sake and their own. It may force them to grow better -, if not, it may reftrain them from growing worfe : at leaft, fooner or later, it may bring them back, in Part if not wholly ; and thus prevent an unknown Quantity of Evils, which elfe they would fuffer, and make thofe around them fuffer. So that, indeec}, no one Perfon, where the Gofpel is at all underftood, can well fail to be in fome Refpect a Gainer by it. And be its good Influence ever fo fmall on each fingly, yet the Sum total muft be very large. It is foon faid in an angry Mood, that Religion doth no Good ; for the World cannot be worfe that it is. But confi- der SERMON XI. 247 der a little what the Face of Things would be, were the forming Hand of Chriftian Education to ceafe from its Work, and the continual Warn- ings of Chriftian Instruction to be laid alide. Nothing could be fubftituted comparable to them : Nothing would be fubftituted at all. Attempts for it, if they were made, which pro- bably they might not be in Kafte, would be difunited and inconfiftent, difregarded and fuc- cefslefs : all Perfons would be left in a great Meafure, and the lower and larger Part intirely, to the Guidance of Appetites and Paffions grown up wild, with a very poor Mixture of a Reafon uninformed, and more likely to be fub- fervient and do Mifchief, than govern and do good. Nor have they alone, who profefs Chrifli- anity, been made wifer and better by it, but others alfo. The chief Part of what is valu- able in the Mahometan Religion, which hath fpread exceedingly wide, is probably derived from the Old and New Teftament. And cer- tainly the Unbelievers amongft ourfelves, who would fain reprefent Revelation as ufelefs,have, notwithstanding, borrowed from it thofe ra- tional Notions of Piety and Virtue, which they pretend to be the natural Growth of their own Underftandings. For few or none of the mofl VOL. II. S learned 258 S E R M O N XI. learned of their Heathen PredecefTors had them : but fcarce the moil ignorant of their Chriftian Contemporaries are without them. Nor mould we confider only what Good the Gofpel hath done in other Refpe how much wifer and better many Brutes are, than many Men : yet doth not Reafon proceed from God ? Again 3 what innumerable Evils in all Ages and Coun- tries, have civil Governors been the Authors of? The Abufes of Chriftianity cannot have produced fo much Evil, as the Abufes of tem- poral Power, becaufe they have not extended near fo far. Yet is not Society and civil Go- vernment from God ? Indeed if Nothing coulc be from him, but what in the Event is an Ad- vantage to us 5 we muffc deny that the very Being of many Perfons is derived from him : for too many doubtlefs had better never have been. The Good, which he intends abfo- lutely and unconditionally, Nothing can hin- der : but where he intends only to afford Mer the Means of being happy if they will, he muft leave it in their Choice to be otherwife : and what he doth for them, is not the lefj worthy of him, becaufe they are fo unworthy, as to defpife or turn it againft themfelves For never fure was it made an Argument againft the Value of a Medicine, that the) who neglect to take it, or who mix Poifon with SERMON XL 263 with it, are not the better for it. Whoever will give Religion Leave to do him Good, will always be an Evidence of its Ufefulpefs. And it is extremely hard, to have thofe alledge againft us that there are but few fuch, who are continually endeavouring that there may be none ; and impute that Wickednefs of the World to the Want of Efficacy in Chriftianity, which is fo very much owing to their own profane Difcourfe and licentious Examples. But farther: the Gofpel-fcheme is not com- pleted yet j and the Good it hath not done, it may do ftill. It hath fubfifted indeed a Number of Years, that fcems a large one, and fufficient to mew whatever is to be expected from it. But large and fmall are comparative Terms: and what Proportion its Duration hitherto may bear to that which it hath to come, or how differently the Power of God may be exerted in its Favour hereafter from what it is now, we none of us know. But; this we know certainly, that the original Books in which it is contained, published at its firft Appearance, foretold both its paft and prefent Corruptions, and its future Purity and univer- fal happy Fruits. The former of thefe Pre- dictions, that Christianity mould be made an S 4 264 S E R M O N XI. Inftrument of Tyranny and Superftition, Bloodshed and DiiTolutenefs, was a very a- mazing one : a Thing which neither any Sa- gacity could have forefeen, nor any Enthufiaft have believed - y nor any Impoflor would have declared, if he had believed it. And there- fore the Fact, joined with the Prophecy of it, far from an Objection, is a Proof of our Reli- gion ; and mews us to be in the Midft of an Event ; the melancholy Part of which having been fo remarkably fignified to us before-hand, we ought by no Means to judge of what will follow as we (hould in a common Cafe ; but firmly believe, that as the My fiery of Iniquity* hath been revealed, the Myjiery of God 1 mall be accomplifhed likewife, and Truth and Vir- tue reign on this Earth. But then let us remember, that full enough hath been done to verify the firft Set of Pre- dictions > and it is high Time we fhould begin to make good the latter. That Chrift hath fent a Sword on Earth, no one doubts : let it now be our Care to mew him in a more ami- able Light, as the Prince of Peace. We have fufficiently made the Gofpel minijter to Sin : let US at la ft bring forth Fruit by it unto Holinefs. *> z Theff. ii. 7. i Rev. x. 7. Then SERMON XL 265 Then we {hall bear in our own Breafts the fureft, the happieft, the only beneficial Proof of its Efficacy; and have our Conversation fuch amongft Unbelievers, that 'whereas they now fpeak again/I us as Evil-doers, and againft our Religion itfelf for our Sakes, they may by our good Works, which they foall behold, glorify God k : thus bringing forward that blefled Time, when the Wolf fiall dwell with the Lamb, and the Leopard lie down with the Kid-, when they Jhall not hurt nor dejiroy in all his holy Mountain : for the Earth ft all be full of the Knowledge of the Lord, as the Waters cover the Sea 1 . Yet even this joyful Scene will be only a faint Shadow of that eternal State of Blifs, to which is referved the complete Vindication of the Benefits of Chriflianity : and in which, however the prefent World were to go on, they muft appear with irrefiftible Evidence, when the Righteous foallfoine forth as the Sun in the Kingdom of their Father, when Godjkall wipe away all 'Tears from their Eyes, and there Jhall be no more Death, neither Sorrow nor Cry- ing, neither Jhall there be any more Pain". k i Pet. ii. ia i Ifaiah xi. 6, 9. m Matth. xiii, 43, n Rev. xxi. 4. S E R- SERMON XII. ISAIAH i. 16, 17, Cea/e to do Evil, learn to do well THE Order, in which thefe Words are placed, was evidently defigned to teach us, that the Foundation of acting right is avoid- ing every Thing wrong. Several other Parts of Scripture lay down the fame Rule in almofl the fame Terms 3 : and many exprefs, or im- ply, the fame Doctrine ; putting Repentance before Faith and Obedience b . Even Heathen Authors, in very diftant Ages and Countries, have given the like Direction'. And indeed a Pfal. xxxiv, 14. xxxvii. 27. Amos v. 15. Rom. xii. 9. I Pet. iii. 1 1 . b Matth.xxi. 32. Mark 1.15. Aftsxx. 21, Tit. ii. 12, 13, c E^aTTEfEt xai -srel^ci [^ ro-os*] rrj xaOagitxjj ouj>a/*st* stO' ora* xafiap fiwcrtv, T&>? f1s eicrays* crg&j Tf ag1$, x. T. ^, Ceb. Tab. p. 35. Ed. Salm. Sapientia prima eft Stultitia caruifle. Hor. Epift. i. I. T; a^of/iefaj onro fto^Qii^olt^a^ aywfrj? tin urgov f$t(un Tor TT;? xaxoia; icy, >rte Tore rotj *. H cr ^ir^ ^i^0tpEi'^iT8 ^ T;IJ otTTaikltt TJ;; ivaywfaf Simpl. in Epid, c, 6, every 268 SERMON XII. every one muft own the Juftnefs of it : but ilill very few appear to perceive or attend fufficiently to its Importance : which, there- fore I (hall endeavour to mew you, I. More briefly, in Refpecl of our Con- ducl in general : II. More at large, in Refped of our Beha- viour to each other. I. In RefpecT: of our Conduct in general. It is plainly the natural and rational Method, to begin with removing what elfe will obftrud: our Progrefs, and to make Unity within our own Breafts our earneft Care. He who hath only confiflent Purfuits may follow them with a Profpect of Succefs : but a Mind, divided and difr.ra<5ted between contrary Principles of Action, can hope for Nothing, but to be drawn backward and forward by them continually, ae they chance to prevail in their Turns, Things, in^-d, that do but accidentally give fome little Hindrance to each other now and then, may be profecuted together, and the due Preference, when they interfere, be adjufled well enough. But Sin and Duty are fo effen- tially oppofite, that their Interefts can never be reconciled. They flow from different Motives, proceed by different Means, aim at different Ends, and thwart one another per- petually. SERMON XII. 267 petually. And it is to Men's overlooking this obvious Truth, that the Mifcarriage of their good Intentions, the Irrefolution of their Lives, the Incoherence of their Characters, in a great Meafure, owes its Rife. Every one of us knows, in the main, what he ought to do : every one feels an Approbation of it ; and fo far, at leaft, a Difpoiition to it. But then he feels alfo Difpofitions quite adverfe : and though he fees them to be unwarrantable, yet it is painful to root them out, and not pleaiing even to take Notice of them. So, to avoid Trouble, both Sorts are allowed to grow up together as they can ; and which will thrive fafter, foon appears. The Soil, corrupt Nature, is by far the moil inclined to Weeds : they fprout up without Number and choak the good Seed. Perhaps but one or two Sorts of Wickednefs were intended to be indulged : but thefe have unforefeen Connec- tions with others, and thofe with more. , Or, had they none, when Men have once yielded to do but a fingle Thing amifs, they have no firm Ground to {land upon in refufmg to do a fecond, and a third : fo gradually they lofe their Strength, God withdraws his Help, and they fall from bad to worfe. Often this ends in their prefent worldly Ruin. But if they efcape 270 SERMON XIL efcape it, nay, if they efcape growing continu- ally more wicked, ftill they are incapable of that delightful Confcioufnefs which arifes from uniform Integrity of Heart 5 they can have no true Peace, while Vices are flruggling in their Breaft with one another, as well a with Virtue; they condemn, they lament themfelves : they make earneft Refolutions to reform in this, and that Point ; but making none to reform in all, they relapfe, and go on as they did before. Many of them try hard, and no Wonder, to get Opinions that will quiet them in their Practices : amongft which one of the moft prevalant is, the Notion of compenfating by good Deeds for evil. But how can our beft Actions pof- fibly make Amends for our Sins, when they are only our Duly*, though we had never fin- ned? Or if any one doth bring himfelf to be- lieve this -, in Proportion as he becomes more eafy, he will become more profligate. He will think himfelf at Liberty to commit any Crime he pleafes, provided he doth but intend to give God fuch or fuch Satisfaction for it, which, perhaps, he will afterwards forget, or invent fome Pretence to omit. But if he doth not 3 as they that run thefe Lengths A Luke xvii. i-o. quickly SERMON XII. 271 quickly come to value their good Deeds at as high, and their ill at as low, a Rate, as they have a Mind ; they commonly reckon a very little of the former equivalent to a great deal of the latter. And if they are but noted for any fmgle Inftance of Obedience, it gives them Vanity enough to efteem themfelves not only fafe, but highly in the Divine Fa- vour, let them difobey in ever fo many : per- haps it dazzles and blinds them fo, that they fcarcely perceive their own Failures in any, or fcarcely imagine them worth regarding. Nay, fometimes Acts of mere Superflition and Folly, indeed of Wickednefs too under a thin Difguife of Religion, have been all the Atonement offered to Heaven for an ill-fpent Life, and have been deemed a moft meritorious one. But will God accept even a real Part of what we owe him, when paid with Defign to cheat him of the reft ? His Nature, his Word, plainly tell us the contrary. He is holy, and requires univerfal Holinefs. He hath warned us, that no man can ferve two Majlers* : and that wbofoever flail keep the whole Law, and yet offend in one Point, he is guilty of air. Such, therefore, only, as are , careful to do every Thing which they ought, c Matth. vi. 24, f James ii. 10. and 2 7 i SERMON XII. and are fenfible, that when they have done* all, they are unprofitable Servants*, in titled to Acceptance only for the Sake of a gracious Redeemer's Merits, have caufe to hope well. Others build on the Sand, but they on a Rock*. Their Superstructure will ftand firm againft Storms and may be fafely raifed to the greateft Heights. God will pardon their Infirmities, and amft their Endeavours : they will of Courfe be making a continual Progrefs, and for every Step of it will receive a proportionable Reward, probably here, certainly hereafter. In fhort, let Men devife what Methods they will, there is but one effectual : keep Innocency and take Heed unto the 'Thing that is right : for that fhall bring a Man Peace at the /aft 1 . But though avoiding to do Evil through the Whole of our Conduct is requifite, if ever we would do well : yet in the Text, by what precedes and follows, the Prophet feems to have intended it peculiarly as a Direction for our focial Conduct : where, indeed, we fhall find it peculiarly neceiTary, when we confider, II. The Importance of behaving inoffen- fively to each other. * Lukexvii. 10, h Matth. vii. 24 27. i Pfal. xxxvii, 38. It SERMON XII. 273 It is a remarkable Thing in the Conftitu- tion of this World, that we have much more Power of producing Mifery in it than Hap- pinefs. Every one, down to the moft infig- nifkant, is capable of giving Uneafmefs and Difquiet, nay, grievous Pain and Affliction to others, and often to great Numbers, without t the leaft Difficulty ; while even thofe of fupe- rior Abilities in every Way, can hardly dif- cover the Means, unlefs it be within a very narrow Compafs now and then, of doing any great Good, or communicating any coniidera- ble Pleafure. Befides, the Effects of Kind- nefTes may always be intirely loft : but thofe of Injuries too frequently can never be reme- died. And therefore we ought to watch over ourfelves with perpetual Care, examine the Tendency of all our Words and Actions, and, not contented with meaning no Harm, be felicitous to do none. The Harm that we do through Heedlefnefs is certainly not fo criminal, as if it were purpofely contrived : but may be almofl, if not quite, as feverely felt notwithftanding : or though it were but flight- ly, why mould we be fo inadvertent, as unne- ceffarily to caufe but an Hour's, nay, a Mo- ment's, Vexation or Grief to one of our Bre- thren , or deprive him of the fmalleft of thofe VOL. II, T innocent 274 SERMON XIL innocent Gratifications, that help to alleviate the Sorrows of Life, and make the Paffage through it comfortable ? The little we enjoy of Good, is, with Reafon, very precious to us : and we have a Right to expect, that others fhould take the Trouble of fome moderate Caution, not to trample upon and deftroy it. Human Happinefs is a tender Plant, which every rude Breath is fufficient to blafr, : and all have fo quick a Senfe, and moft Men fo warm a Refentment of any Thing done, though innocently, againfl their Interefts or Inclinations, that they ought by no Means to be indifferent about thofe of any one elfe. Yet how often are not only frnaller Inconve- .niences, but heavy Sufferings, brought from very trifling or very bad Motives, on fuch as did not deferve them ! Some, under Colour of the tenderer!: Affection, feduce inconfi- derate Creatures, who, but for them, would never have thought of doing amifs, into Guilt and Wretchednefs, merely to gratify a brutal Appetite, or gain empty Applaufe from Fellow-libertines. Others tempt their Ac- quaintance, by fallacious Arguments and bad Examples, to Imprudence, Extravagance, In- temperance, Impiety. A third Sort entertain themfelves, and their ill-chofen Friends, by expofing SERMON XIL 275 e^poflngto^Scorn, or difquieting with Vexation j juft whomfoever their Fancy points out to them : often the very Perfons whom they ought to refpecl: the moil. And the Authors of all thefe DiftrefTes can raife themfelves Diverfion even from reflecting upon them afterwards ; and, by doing Mifchief with fo much Good-humour, appear in the Eyes of the World, and in their own, to be very far from ill-natured. And, it may be, on fome occafions they are not 'fuch : it may be, they have not, on any, deliberately purpofed to be fuch. But ftill the Fruits of indulging , either fenfual Defires, or even Vanity and idle Gaiety, without Regard to Confequences, may be as bitter as thofe of the keeneft Malice. Nay, indeed the difguifed fmiling Enemy is the more dangerous, as he is un- fufpe&ed; and the more wicked, as he is unprovoked. But Men of more flayed and thoughtful Characters venture alfo too commonly on dreadful Ill-treatment of others, and yet make a Shift to think well of themfelves : not only withhold Good from him to whom it is due, 'when it is in the Power of their Hand to do it k , but prey upon their Neighbours by Oppref- k Prov. iii. 27. T 2 ilOil 2 7 4 SERMON XII. fion and Fraud, grind the Face of the Poor 1 , take Advantage of the Neceffity or Ignorance of thofe with whom they are concerned; exact, without Regard to Equity, whatever they can legally demand -, and imagine it very eafy to procure a Difpenfation for all this, if they need any. Some have attempted it by voluntary Mortifications and Abftinence. But the Fajl which God hath chofen* is to loofe the Bands of Wickednefs* to undo the heavy Burdens, and let the apprcffed go free . Some by Acts of Devotion : but be that turneth away his Ear from hearing the Law, even his Prayer Jhall be Abomination*. Some by Liberalities to pious or charitable Ufes : but God himfelf hath told us : / the Lord love 'Judgment, I hate Robbery for Bur nt -offer ing" . He expects Re- ft itution to the injured, not Bounty to other Purpofes, inftead of it : much lefs indifcreet Generalities to the undeferving, or expeniive Ads of Vanity and Voluptuoufnefs, under Pretence of encouraging Trade and Labour ; which many feem to think an abundant Coun- terbalance to ever fo much Deceit and Rapine, as well as Debauchery and Irreligion. I Ifaiah iii. 15. m Ifaiah Iviii. 6. * Prov. xxviii. 8. Ifaiah Ixi. 8. There SERMON XII. 277 There is yet a third Sort, who, valuing, themfelves highly on their Sobriety and Ho- nefty, conceive their Difrefpecl to Superiors, their Contempt of Inferiors, their Want of Courtefy to Equals, their caufelefs or immo- derate Anger, their Evil-fpeaking and Un- charitablenefs, to be fmall Sins, or rone. Yet furely, if any Thing be our own, the Enjoyment of our Lives and Characters in Peace and Quiet, unmolefted by rude Infults, malicious or peevifh Refentments, unjuft Afperfions, is our mod valuable Property, and taking it away from us, one of the worft Kinds of Cruelty. Were it ever fo poffible to do equal Good, in Return for the Harm done in one or other of thefe Ways : what Right hath any one to play thus with the moil ferious Interefls of his Fellow-creatures ; to commit Inj uries firfl, then make Amends for them, when and how he thinks fit ? If it be to a different Perfon, the Sufferer is not in the leail the better for that. If it be to the fame, ftill what Amends can there be made for feducmg, impoveriming, blackening, breaking the Spirits of, another ? Happinefs in this World is not felt like Mifery : and one poor Creature, treated in any Refpect unmercifully, may foon undergo much more, T 3 than 278 SERMON XII. than Numbers, kindly ufed, or plentifully provided for, will ever enjoy. Surely then to refrain from doing Harm is a very important Duty : and no Requeft can be jufter for one of us to make to another, than that if we may not hope for any of thofe Adls of pofitive Goodnefs from him, which yet human Nature and Circumirances fre- quently call for, he would, however, abftain from hurting us ; and allow us the undif- turbed Poffeffion of whatever we have Caufe to think valuable, and he hath nothing to do with. In other Things commanded, there may be frequently fome Room for a Plea of Ignorance or Doubt: in this hardly ever. The weakeft and dulleft of us can eafily perceive, when we fuffer Injuries : now it is not a Whit more difficult, only we have lefs Incli- nation, to obferve when we are guilty of them : and therefore we have no Excufe for it, When Men are exhorted to Deeds of Charity and Beneficence, they can find a thoufand Reafons againft complying : their Ability is fmall, or the Calls upon them are many -, or they cannot fee, that they are bound to give more Alms than they do already ; or they have not Time or Convenience for inquiring into Cafes; or, if one be recommended to them, it may SERMON XII. 279 may be partially reprefented ; or the Care of it belongs rather to fuch and fuch, than to them: and numberlefs Evafions befides, by which an unwilling Heart betrays, while it fludies to conceal, itfelf. But were they to be allowed ei^ery Allegation, that Scrupu- loufnefs of being too good can fnggeft to them : at leaft their Warinefs and Caution mould incline them to be equally fcrupulous on the other Side. To do no Wrong, they certainly have in their Power ; and they owe it to every one ; and the Limits of this Ob- ligation have no fuch great Obfcurity, but that all the World will fee, whether they exceed them or not. If, therefore, they will mew a right Difpofition in, what is undoubt- edly in their Power, being confcientioufly-- inorFenfive ; then it may be credible, but not elfe, that they would ihew it in more Things, were they able. And, ilrange as it may appear to fpeak of what feems a mere negative Quality, as a real Good : yet fcarce any Words are ftrong enough toexprefs, how much Good bare CefTation from doing Evil would produce, Confider only, how the World groans under the various Suf- ferings, which we bring upon each other : fo various, that it is in vain to think of reprefent- T 4 ing SERMON XIL ing to one's felf, in how many Ways the Lives, Healths, Fortunes, Reputation, Peace, Com- fort of Men are fatally attacked i what Blows are fjmetimes given to the Happinefs of Mul- titudes at once : how far more private Injuries frequently extend their Confequences ; in- volving undefigning and unknown Perfons in Calamities ; affecting fuccefiive Genera- tions 3 teaching and encouraging Wickednefs by ill Example; provoking Retaliation and Revenge ; perpetuating Contention, Bitter- nefs, and Rancour. In mort, the State of Man upon Earth would be quite another Thing than it is ; and the Whole of human Affairs put on a Face intirely new; if we would be content to permit it; if, without con^ tributing to our mutual Happinefs, we would only not obflruct it. Sudden Deliverance from any acute Pain hath been thought, by thole who have experienced it, the moft exquifite Pleafure they ever felt. How inexpreffibly de- lightful then would the firil Breathing of Eafe be to Mankind, if, after the reciprocal Torments of fo many Ages, they were all to leave off together, and become harmlefs at once ! But without hoping yet for the promifed Time of univerfal Innocence, when "Nizn Jball not hurt 3 nor SERMON XII. 2Si nor de/lroy in all God's holy Mountain , and in Confequence of it flail obtain Joy and G/ad- nefs, and Sorrow and Sighing Jhall Jke away* : at prefent, in each particular Inftance, who- ever only takes off his Hand from thofe on whom it lies heavy, cannot fail to give them great Joy : and if he doth it in a proper Manner, may fecure to himfelf as much Gra- titude from them, as by the higheil unmerited Obligation. Ill Ufage of others naturally makes them our Enemies : the Marks of their Enmity provoke to worfe Ufage of them : and fo the Evil increafes without End, unlefs the injurious Party hath the Wifdom to flop firft : and then it is generally in his ' Power, by an honourable Acknowledgement of his Fault, or, perhaps, a mere intimation that he is convinced of it, not only to be forgiven, but refpected and beloved ever after. And who doth not know, how pleafmg the Confcioufnefs of being eftcemed is, how mor- tifying that of being hated ? There would indeed be little Occafion com- paratively for the Exercife of Kindnefs amongfl Men, if Practices of a contrary Tendency were not fo frequent. A very great Part of our good Actions is really Nothing more, than Ifai. xi. 9. f Ifai. xxxv. 10. endea- SERMON XII. endeavouring to undo the Harm, that we or others have done. And abfhdning from doing any would take away the Neceffity of them ; would ftrike at the Root of Mifery, prevent the mocking Sight of it, the Burden and Expence of relieving it. Remedies for Evils are painful, uncertain, imperfecl Things : always to be applied indeed, when they are wanted : but the true Precaution is, not to give Being to Unhappinefs. Were we all to take the utmoil Care, there would, not- withftanding, be too much of it. But the Obligation and Means of lefTening it would be more evident : Mens Difpofitions, when purged from Ill-will, infolent Negligence, and perverfe Caprice, would be more tender and compaffionate ; and from the good 'Trea- fure of the Heart, good 'Things would be brought forth abundantly 9 . With fuch a Temper, every one would enjoy moil comfortable Re- flexions within himfelf: and, though his Condition were ever fo low and difadvanta- geous, would be often ufeful in one Way or another, and conftantly agreeable, to all around him. We are formed to give and receive mu- tual Pleafure : and our common daily Conver- fation would be delightful to us, if Wrongs, < Matth. xii. 55. and SERMON XII. 283 and UnkmdnefTes, and Slights, did not eftrange us from, and fet us againft, each other. Bad as we are, defigning, fufpicious, gloomy, haughty, neglectful, provoking ; Society is neceflary for us j we have hardly any Notion of Cheerfulnefs without it : but what mould we think and find it, were we affured of the Friendlinefs and Regard of all we met ? The very being together, the Countenance of Man, would be reviving : and continual Opportunities of innocent Enter- tainment would fpring up, belides the occa- lional ones of reciprocal Service and AiTift- ance in Matters of Confequence. But of thefe alfo there would be more and greater, when we were once inclined to look for them, than we can well conceive now. And though a Perfon could do Good only in fmall In- ftances, it would be pure and unmixed; and that alone would be fufficient to make it con- fiderable. But were it ever fo little : though Man judges by outward Acts, the valuable Thing in the Sight of God is virtuous Inten- tion : and the fundamental Part o that, is Care to avoid Evil. In Proportion as we root out hurtful Inclinations, right ones will not fail to {hoot up, and bring forth Fruit : if 484 SERMON XII, ill lefs Quantity, yet fuch as will be acccepted; but probably in Plenty. Love, faith the Apoftle, workcth no III 'to bis Neighbour: therefore Love is the fulfilling of the Law*. Accordingly we find Righteoui- nefs, which, taken ftrictly, is nothing but ab- ftaining from Injuftice, often mentioned in Scripture, as the Whole of our Duty : becaufe, if we begin with that, the reft will eafily fol- low. And David, in defcribing the Qualifi- cations of the Man, that jball abide in the tabernacle of the Lord, and dwell on his holy Hill y principally infifts on the negative ones. He that leadeth an uncorrupt Life, and doth the ning which is right, and fpeakcth the 'Truth from his Heart. He that hath ufed no Deceit in his Tongue, nor done Evil to his Neighbour** Again, the abovementioned Apoftle joins the Character of mere Innocence with the moft honourable Title, which can be given to Men : that ye may be blamelefs and harmlefs, the Sons of God without Rebuke 1 : a Character, which it is the peculiar Prerogative of him, who is in the higheft Senfe the Son of God, to de- ferve in Perfection. But, as St. Peter ob- ferves, he hath left us an Example, that we * Rom. xiii, jo. * Ffal. xv, 2, 3, * Phil. ii. 15. Jbould SERMON XII. 285 fiould follow his Steps ; 'who did no Sin, neither 'was Quile found in bis Mouth*. Thus I have endeavoured to (hew you the Importance of the plain humble Duty of an inoffenfive Life : a Duty, which, if experience did not prove the contrary, one mould imagine there could be no Need of ufing many Words to recommend: as it appears impoffible to reflect on wilful Tranfgreffions of it, and the Mifchiefs they caufe, without Horror, It is . true, Sufferings of all Kinds are now fo com- mon in the World, that, unlefs it be when we ourfelves, or they who are dear to us, undergo them, they are apt to make but little Impref- fion upon us : and we can pronounce that melancholy Variety of dreadful Words, which the Miferies of Mankind have introduced into Language, almoft without Concern. But would we only recoiled: a while ; confult our own Memories, for they can generally inform us too well ; or learn from fuch Accounts, if there be Occafion, as it is eafy to procure ; what thofe Feelings are, which the Terms, Grief, Anxiety, Pain, Anguifh, Dejection, Defpair, and more of the fame Ibrt, were framed to exprefs : furely we mould have a ftrong Conviction, that for a human Creature * i Peter ii. 21, 22. to z$6 SERMON XII. to inflict any of thefe on one of his Brethren, without Neceflity and without Authority, merely for ibme trifling Provocation, or poor worldly Advantage, to gratify fome bafe Appe- tite, or perhaps only to indulge a filly Whim, is moil frightful Wickednefs. For, terrible Evils as they are in themfelves, being expofed to them unjuflly aggravates them fo, as to make often the feverefl Part of their Tor- ment. Then to think too of fuch Things, as done to each other by mort-lived helplefs Wretches, that are fubject, to unavoidable Burdens, heavier than they know how to bear : to think of thefe, deliberately doubling and trebling their mutual Sorrows : in direct Contradiction, to the Exigency of their own Circumftances, which loudly require of them Forbearance, Companion, Beneficence ; to the Dictates of their own Confciences, which reproach them for every harfh Action or Ex- preffion they are guilty of ; and to his known Will. and pofitive Commands, from whom they have received all that they enjoy, and on whom it depends, whether they fhall be everlaftingly happy or miferable: it is fo amazing, that no Tongue can fet forth, no Heart conceive fufficiently,. the Sinfulnefs or the SERMON XII. 287 the Folly of fuch Conduct. His great Defign is the Good of his Creation. He requires us not to obftruct it, but contribute to it. This is the principal Mark of Gratitude, which our bounteous Benefactor defires of us : the principal Duty, which our Lawgiver and Judge enjoins us. We, at all Adventures, refolve to difregard him whenever we pleafe -, and boldly purfue our worldly Inrerefts, our fenfual Appetites, our ill-natured Paffions, our wayward Humours, our wilder! Fancies, right or wrong, let who will be the worfe for it. What Notion can a Man have of him- felf, who acts thus : what Notion of his Maker, to hope it can ever end well ? We are accuftomed to it indeed; and therefore may be tempted to look on it as a flight Matter. But our Maker will determine at laft, not according to the Prejudices of Men, but the Truth of Things. We are difpofed to entertain very favourable Opinions of our own Behaviour : and even when we fee jt to be wrong, if we are of low Degree, we hope to be parTed over as inconliderable ; if of high, to be treated hereafter with fome peculiar Tendernefs and Deference. But God is no Re/pefler of Perfons" : the meaner! is not w Afts x. 54. beneath 28$ SERMON XII. beneath his Notice ; the greateft is not above bis Power j the Difference between them is as Nothing in his Eyes ; and both (hall be punimed or rewarded according to their Deeds. May he therefore grant us all to take immediately the only Method of fhun- ning his Wrath, and fecuring his Favour, by confidering our Ways impartially, for elfe we may believe Things to be allowable, nay com- mendable, which are highly criminal : by holding faft our Integrity, fo far as we have hitherto preferved it: by ccafmg to do Evtf and learning to do welly in whatever Refpects we are faulty or deficient : by Faith in his Mercy for Pardon, and his Grace for Strength, through the Merits and Mediation of our blefTed Redeemer : to whom, &c. S E R- SERMON XIII. 2 SAM. xii. 13. And David faid unto Nathan , / have Jinned agdinft the Lord. And Nathan fald unto David, The Lordalfo bath put away thy Sin : tbou fiah not die. IN holy Scripture, not only the great and good Actions of pious Perfons are written for our Learning*, that we may admire, and, a% far as we are concerned, imitate them ; but their chief Tranfgreffions alfo are recorded, for a Caution to be on our Guard, and a Direction, if, like them, we have done amifs, like them, to repent and reform. Amongft all the In- ftances of this Kind, there is none more fruit- ful of Inftrudion, than that well-known Hiftory of David's being feduced from a religious Courfe of Life to moil dreadful Wickednefs, and continuing regardlefs of his Guilt, till the Prophet Nathan at Length having awakened him to a Senfe of it, by a * Rom. xv. 4. VOL. IL U home 290 SERMON XIII. home Application of the parallel Cafe of the poor Man and the Ewe Lamb, brought him to the Confeffion, and adminiftered to him the Comfort exprefled in the Text. There are many Circumflances in this Narration, which may and ought to remind us of Truths, in which we are too nearly interefted. But the principal of them will be comprehended, if we learn from it the fol- lowing Points of Doctrine. I. That, without continual Care, the beft of Men may be led into the worfl of Crimes. II. That we are all very apt to overlook our own Faults, and yet to be extremely gjuickfighted and fevere in Relation to thofe of others. III. That as foon as ever we are, by any Means, made fenfible of our Offences, we mould acknowledge them with due Penitence. IV. That, on doing this, the greater! Sins will be forgiven us. Yet, V. That Sins, even after they are forgiven, produce frequently fuch lamentable Confe- quences, that, on this Account, amongft others, Innocence is greatly preferable to the truefl Repentance. I. That without continual Care the beft of Men maybe led into the worft of Crimes. David, SERMON XIII. 291 David, we are told in holy Writ, was a Man after God's own Heart* : who did that which ivas right in the Eyes of the Lord, and turned not ajide from any 'Thing that he commanded him, all the Days of his Life,fave only in the Matter of Uriah the Hittite*. Such high Expreffions are never to be interpreted of any mere Man in the utmoft Rigour : but the loweft Meaning muft be, that he was, on the Whole, to a very high Degree, innocent of known deliberate Sin ; and exemplary for Piety and Virtue, to the Age he lived in : when even they, who in fome Things were favoured with Revelations from above, were in others, being left to their own Reafon, lefs enlightened than common Chriftians ar now, and therefore intitled to a more favour- able Judgment. But independently on this Confideration, David's Eminence in Goodnefs appears from many excellent Actions, related throughout the Book of Samuel: and the Pfalms, written by him, are everlafting In- ftances of his fervent Devotion, his reverent Efteem of God's Law, his Watchfulnefs over his own Spirit. Nay, indeed, there is one In fiance in which he appears to have been fcrupulous even to an Extremity of Delicacy: when his Heart fmote him, that he had cut b i Sam, xiii. 14. Afts xiii. 22. c i Kings xv. 5. U 2 Off 2 9 2 SERMON XIII. of the Skirt of Saul's. Garment A . Suppofe, now, the Prophet Nathan had foretold con- cerning fuch a Man as this, that in a little Time he would commit the capital Sin of Adultery ; and, when the Scheme which he had framed to hide it was frustrated, would calmly contrive to murder by Treachery the Man whom he had injured, intruft others with his Purpofe, execute it by their Means, and triumphantly take his Wife home to himfelf: who could poffibjy have believed the Prediction ; or how could David have received the moil refpectful Warning againfl fuch Enormities, but with contempt or In- dignation ? Yet fo it was : even this good Man, even when grown old in Religion, was guilty of Deeds, which many habitual Sin- ners, though prompted by youthful Pamon, and unreftrained by the Fear of God, would flill have abhorred. . And if this was the Cafe of David, then let him that thmketh he Jtandeth, take Heed left he fall*. Few, it may be doubted, have the fame Warmth of right Refolution ; but all have the fame deceitful Nature : and therefore we muil all be continually attentive ; or we know not into what Abominations we may be drawn. * i Sam. xxiv. 5. c j Cor. x. 12. Every SERMON XIII. 293 Every Man hath within him the Principles of every bad Adtion, that the worft Man ever did. And though in fome they are languid, and feem fcarce alive ; yet, if foftered by Indulgence, they will foon grow to incredible Strength: nay, if only left to themfelves, will in Seafons favourable to them, moot up, and over-run the Heart, with fuch furprifing Quick nefs, that all the good Seed mail be choaked on a fudden by Tares, which we never imagined had "been within us. And what increafes the Danger is, that each of us hath fome wrong Inclination or other, it is well if not feveral, beyond the reft natural to us, and the Growth of the Soil. Thefe, therefore, we muft be efpecially diligent to keep under, and weed out the leafl Fibres of them that we can perceive : elfe we mall find them Roofs of Bitternefs, continually /Bringing up to trouble and defile us*. Then, betides all our inward WeaknefTes, the World about us is thick fet round with Snares, differently formed : fome provoking us to immoderate Pailion, or envious Malignity j fome alluring us with forbidden Pleafures, or foftening us into Supinenefs and Indolence, or overcharg- ing cur Hearts with the Cares of this Ltfe*> f Keb, xii. 15. g Luke xxj. 34.. U 3 or 294 S E R M O N XIII. or bribing us with Hopes of unlawful Gain to do ill, or terrifying us with a Profpecl: of Suf- ferings for doing well. Deluiive Suggestions, indeed, every one of them: but of fpecious Ap- pearance, unlefs we examine them thoroughly, unlefs we look beyond them. And as more or fewer of thefe Temptations are almoft con- fhntly, and often fuddenly, attacking us, to which the Wicked one will not fail to fuper- add his own fecret Infmuations, as far as ever he is permitted ; the Hazard of our Si- tuation is very evident, and our Watchfulnefs ought furely to be in Proportion to it. Not that, with all this, we have the leaft Caufe to be disheartened, but only on our Guard. He that imagines himfelf to be iafe, never is fo: but they, who keep in their Minds a Senfe of their Danger, and pray for, and trufl in, Help from God, will always be able to avoid or go through it. Temptation hath no Power, the great Tempter himfelf hath no Power, but that of ufmg Perfuafion. Forced we cannot be, fo long as we are true to our- felves. Our own Confent muft be our own giving : and without it, the reft is Nothing. For then only, in Effect, St. Barnes tells us h , is every Man tempted, when be is drawn away f 1 James i. 14. SERMON XIII. 295 of bis own Luji andinticed. That we are liable to Sin, therefore, ought to be no Difcourage- ment, and can be no Justification, to us : for, by the Affirmance of Heaven, though not elfe, we may efcape it if we will : and that ArTift- ance is exprefsly promifed to our Endeavours and our Prayers. Refift the Devi/, and he 'will flee from you : draw nigh to God, and he will draw nigh to you 1 . But to the ftrictefl Vigi- lance it muft be a powerful Incitement, to conlider, how often ~we, how often Perfons much better than we, have merely through Want of Vigilance, been guilty of fuch Tranfgreffions as could never have been fuf- pected. But, indeed, when once we allow ourfelves to go wrong, we can neither know nor guefs how far we mall go. David at firft violated only the Rules of Decency, which he might eafily have ob- ferved, and have turned away his Eyes from an improper Object. This, which doubtlefs he was willing to think a very pardonable Gratification of Nothing worfe than Curio- iity, carried him on far beyond his firfl Inten- tion, to the heinous Crime of Adultery. There, undoubtedly, he defigned to ftop, and keep what had palled fecret from all the i James iv. 7, 8, U 4 World, 296 SERMON XIII. World. But Virtue hath Ground to ftand upon ; Vice hath not : and, if we give Way at all, the Tendency downward increafes every Moment. Sometimes the treacherous Pleafantnefs of the Path invites us to ftray a little farther, though we are fenfible it defcends to the Gates of Hell. Sometimes the Confci- oufnefs, that we are guilty already, tempts us to fancy it immaterial how much more we become fo : without reflecting, that by every Sin which we add, we diminifh the Hope of Retreat, and augment the Weight of our Con-- demnation. Sometimes again, as in the Cafe before us, one Adi of Wickednefs requires another, or many more, to cover it ; and they, whom no Fear of God, or Shame of doing Evil, could awe fufficiently, have yet fuch a prepofterous Fear of JMen, and Shame of being found out, that, to avoid a Difcovery, they will commit ftill worfe Evil, and then be difcovered at laft. Thus did David. After he had tried in vain to conceal his Adultery from Uriah by an Artifice, which the gallant Soldier, without knowing it, difappointed from a Principle of Honour , he was driven to the moft horrible of all Wickednefs, Mur- der ; and a Murder too, accompanied with the heaviefl Aggravations : deliberately planned, brought SERMON XIII. 297 brought about by Treachery, in which alfo he involved the General at leaft, if not many others of the Army, as his Inftruments : and made the poor Man himfelf, as if he had not been injured and deceived enough before, the Bearer of thofe Letters, which doomed him to die, innocent of all Mifbehaviour, of all Imputation of Mifbehaviour, and valiantly fighting for his Sovereign, by whom he was betrayed and affaffinated. In this dreadful Manner was one, who had been till then of an excellent Character, hurried on, from a fingle, and feemingly flight, Indul- gence, into the Depth of the grofTeft and moft mocking Villanies. And in the like Manner may any one, if he is not upon his Guard again ft the Deceitfulnefs of Sin*, be hurried un- awares to his final Destruction. That Sin, in- deed, with which David began, is peculiarly infnaring and pernicious. The lower Degrees of Immodefty lead on imperceptibly to the mofl unlawful Familiarities. Thefe in tangle Perfons in a Variety of Difficulties, that reduce them to do the bafeft and cruelleft Things that can be. And particularly as Unchaftity induced David to Treachery and Murder, fo there hath fc Heb. iii. 13. been 298 SERMON XIII. been in all Times more Treachery, and more Murder, of Rivals, of poor innocent Children, of one another, of themfelves, occafioned by it, than perhaps by any other Tranfgreffion what- ever. But all others have, in their feveral Propor- tions, the Tendency of finking us into deeper Guilt. LeiTer Inftances of Difhonefty lead, often by flow, but ufually fure, Steps, to the more enormous and capital Crimes of that Sort. LefTer Inftances of undue Parfimony grow in- fenfibly into the meaneft-and moil fordid Ava- rice : leffer Inftances of Greedinefs of Gain, into the moft hard-hearted Rapacioufnefs. And on the other Hand, little Negligences in their Affairs, little Affectations of living above their Ability, little Pieces of expenfive Vanity and Extravagance, are the direct Road to thofe con- firmed Habits of Careleflhefs and Prodigality, by which People foolimly and wickedly ruin themfelves and their Families, and too com- monly others befides their own. After the fame Manner, flight Expreffions, in Words or Behaviour, of Contempt or Ill-humour, eafily fwell into the fierceft Contention, the bittereft Refentment, the moft rancorous Hatred. And, to fpecify no more Particulars, mere indolent Omiffions SERMON XIII. 299 Omiffions of religious Duties, public or private, leave our Sentiments of Piety to languim and decay, till we become utterly unmindful of our eternal Intereft : and, it may be, at laft, profane Scoffers and Blafphemers againft God. Al- ways, therefore, beware of fmall Sins. Great ones carry fomething in them, that ftartles and alarms: but thefe, infmuating themfelves more gently, gain Admittance more readily ; and fo, as the Son of Siracb wifely obferves, He that contemneth little Things, Jhall fall by little and little 1 . II. The next Point to be obferved from this Part of Scripture-hiftory is, that Men are very apt to overlook their own Mifdemeanors, and yet to be extremely quick-fighted and fevere in Relation to thofe of others. The Fac~ls which David had committed were the plaineft, the moft palpable, the mod cry- ing Sins that could be : Nothing, one mould think, to excufe them ; Nothing to difguife them ; no Name but their own to call them by : Adultery, Falfehood, Murder. From the firft to the laft there muft have intervened fome confiderable Space of Time, with a great deal of Thought upon the Subject : yet no Re- 1 Ecclus xix. i. flexion 3 oo SERMON XIII. flexion that deterred him from profecuting his wicked Schemes. Even after the Murder, many Months appear to have parTed before Nathan was fent to him : ftill David had not recollected himfelf, but feemed to go on in perfect Tranquillity.- Nay, which is more aftoniming than the reft, when the Prophet had contrived a Story on Purpofe to convict fcim of his Guilt, reprefenting the firft Part of it fo exactly, that Nothing, which was not the fame under different Names, could be liker, it never once brought it, fo far as appears, to his Memory. Yet all this while he had not, in the leaft Degree, loft the Senfe of what was right and wrong in general. So far from it, that he was moved with the moft vehement Ab- horrence of the rich Man's barbarous Injuf- tice and Oppreflion, in taking away his poor Neighbour's Lamb from him, when he had Plenty of his own. And David'j- Anger was greatly kindled again/1 the Man : and he faid to Nathan, As the Lord llveth, the Man, that hath done this Thing, foall furely die : and he Jhall rejlore the Lamb fourfold, becaufe he did this Thing, and becaufe he had no Pity. And Nathan faid to David, Thou art the Man. How SERMON XIII. 301 How furprizing a Blow muft this be ! In the Midft of his Wrath, when, forgetful of his own Iniquity, he had not only adjudged a Perfon, much lefs culpable, to pay the legal Penalty of a quadruple Reftitution, but, from excerTive Deteftation of his Crime, indeed a hateful once, had even, contrary to Law, pro- nounced Sentence of Death upon him ; then to be told, ^T/jou art the Man ! Let us often think of this Cafe : and as often remember, that, with equal Truth, though God forbid it mould be in an equal Meafure, the fame Thing holds concerning every one of us. We all know our Duty, or eafily may : we are all abundantly ready at feeing and cenfuring what others do amifs : and yet we all conti- nue, more or lefs, to do amifs ourfelves, with- out regarding it. The main Precepts of Life, fuch as we are moft apt to fail in, are partly obvious to Reafon, partly taught with fufficient Clearnefs by Revelation. And though, for Want of cultivating their own Underftandings, or hearkening to God's Word, fome wicked Actions, plaufibly difguif- ed, may be efteemed, by too many, allowable, or even laudable -, yet the Mafk is not hard to pull off; and the more heinous Sort, indeed the higher Degrees of all, have a Deformity almoft 3 o2 SERMON XIIL almoft incapable of being hidden. Let all the Sophiftry in the World recommend, let all the Powers upon Earth enjoin, Irreligion, Cruelty, Fraud, promifcuous Lewdnefs : it will, not- withftanding, be altogether impofiible, either to make the Practice of them tolerable to So- ciety, or to change in all the inward Abhor- rence of them, which Mankind in general are led by Nature to entertain. It is true, where Iniquity of any Kind is once publicly praftifed and allowed, human Minds are apt to be ftrangely blinded in Relation to it, efpecially if they have no Revelation from above to diredt them. And even though the Bulk of a Nation be more enlightened and more vir- tuous, yet, in fome Perfons, on fome Occa- fions, natural Sentiments may be weakened or depraved, by early wrong Notions and immo- ral Habits ; as in others common Underftand- ing is impaired, or loft, by bodily Diforders. It may alfo in (?afes of Intricacy be doubted, whether fuch an Action deferves fuch a Name ; while yet, if it doth, it is allowed to be bad. But ftill the Majority even of Heathens, and furely then of Chriftians, do or may, for the moft Part, as clearly difcern what is blameable and commendable, as what is crooked and flreight. Let this be tried in a Tranfa&ion of SERMON XIIL 303 of any diflant Age or Country, or in a feigned Piece of Hiftory, fuch as the Prophet in- vented for David; and, unlefs they fufpecl it to be defigned as a Parallel for themfelves, they will very feldom fail, if they conlider at all, of pamng a righteous Sentence. Let it be tried in the Condudl of an Acquaintance or Contemporary ; the principal Danger will be, of a Sentence too rigorous. For if the Sin, brought in Queftion before us, be one to which we have no Inclination, we fhall be lure to cenfure it without the leaft Mercy. And though it be one of which we have been guilty, provided our Guilt be unknown or forgotten, we can ufually declare againft it as harfhly, as the moft innocent Perfon alive. Or how moderate foever the Confcioufnefs of our own paft Behaviour might otherwife dif- pofe us to be : .yet if once we come to be Sufferers ourfelves by the fame Kind of Sins, which we have formerly indulged, and per- haps often made others fuffer by them, then we can be immoderately loud in our Com- plaints of what formerly we fancied, or pre- tended, had little or no Hurt in it. Nay, with- out any fuch Provocation, few Things are commoner, than to hear People condemn their own Faults in thofe around them : and, ibme- i times 304 SERMON XIII. times poffibly to blind the World, but very frequently becaufe they are blind to them- felves, vehemently exclaiming againfr. Vices, to which, if all that know them are not ftrangely miftaken, they are moft notoriouily addicted. Not uncommonly, indeed, this is the true Reafon of fuch Inveclives. One Man's Pride or Selfimnefs ftands in the Way of another, juft as proud, or as felfim : and he hath no Patience to fee any one elfe do what he wants to do without Controll. Now thefe Inftances prove we are con- vinced, that all Sorts of Sins are wrong : only we err in the Application of our Conviction. No one's Failings efcape us, but our own : and of them the moft glaring efcape us. Self- love perfuades us to think favourably of our Conduct in general : a fecret Sufpicion which we labour to ftifle, reflrains us from examin- ing much into Particulars : what we are ftrongly difpofed to do, we think we muft, for the fake of inward Peace, endeavour to believe harmlefs or excufable : this puts us on feeking out for real or imaginary Dif- ferences of Circumflances, which, we flatter ourfelves, make that either innocent, or nearly fo, in us, which in others ought not to be born. Then, in fome Things, the Bounds between SERMON, XIII. 305 between lawful and unlawful are hard to be exactly determined. Now unfair Minds lay hold on thefe Difficulties with inexpreffible Eagernefs : and chufing, not, as they fhould, the fafer Side, but that, to which the Bias within attracts them, proceed, under the Cover of fuch Doubts, to the moft undoubted Wickednefs : as if, becaufe it is not eafy to fay precifely, at what Moment of the Evening Light ends and Darknefs begins, therefore Midnight could not be diftinguimed from Noon-day. Thus, becaufe it cannot be afcer- tained, juil how much every one ought to give in Charity, too many will give Nothing, or next to Nothing. Becaufe the Price of Labour, and of the Commodities produced by it, have no abfolute Standard ; they will to the utmoft opprefs the Poor in their Wages, or the Valuation of what they bring to fell ; and neverthelefs make the moftunconfcionable Demands on thofe, who come to buy of them. Becaufe no one can fettle to a Nicety, what Sobriety and Temperance permit, and no more : therefore Men will feed themfehes 'without Fear m , and tarry long at the Wine*, make their Belly their God, and glory in their m Jude 12. Prov. xxiii. 30. VOL. IL X Shame 306 SERMON XIII. Shame . Becaufe it cannot be exactly decid- ed, how much Time is the moft that we may allowably fpend in Recreation and Amufe- ment : therefore Multitudes will confume almoft the Whole of their Days in Trifling and Levity and Folly, inftead of applying to the proper Bufinefs of Life, in order to give their Account 'with jfcy to him* who Jhall judge the Quick and the Dead 9 . Thefe and the like Things they will, fome of them, defend and palliate with wonderful Acutenefs ; deiigned partly to excufe them to others, but chiefly to deceive and pacify them- felves. Not that they ever attain either of thefe Ends. For their Neighbours, after all, juft as plainly perceive their Faults, as they perceive thofe of their Neighbours. And it is but a half Deceit^ that they put upon their own Souls. Every now and then they fee through ;t, whether they will or will not ; fee a very threatening Profpect before them : and, though they do fhut their Eyes, and number again, and tell themfelves all is Peace ; yet this Dream of Security is but a very diirurbed one : Nothing like the clear and joyful Per- ception, that he hath, whofe Confcience is * Phil. iii. 19. P Heb. xiii. 17. i Pet. iv. 5. 3 thoroughly SERMON XIII. 307 thoroughly awake, and aflures him of his own Innocence, or true Repentance, and Intereft in the Pardon, which his Redeemer hath pur- chafed. But in however ftrong Delii/ion* God may permit them to remain at prefent : how can they be fure, but ere long Remorfe may feize them, an Adverfary expofe them, a Friend rebuke them : one Way or other, the Cafe of David, who doubtlefs thought he was exceedingly &fe, become theirs ; and fome Voice proclaim aloud to them, what they are afraid of whifpering to themfelves, Thou art the Man ! Though indeed, could we ' effectually impofe on all the World, and our own Minds too ; could this Impofition lafl to our Life's End, and not vanilh at the Approach of Death, which commonly repre- fents to the guilty their paft Conduct in a very new and tremendous Light ; what could we get by it, but more certain and exquifite Mifery ? Therefore one of the happieft Things ima- ginable is, being made fenfible of our Sins in Time : and the firfl Step to that is, reflecting how liable we are, both to commit them and to overlook them. If fuch a one as David could fall into fuch Tranfgreffions as he did, and con- 2 Theff. ii. M. X 2 tinue 308 S E R M O N XIII. tinue in them fo long, and forget them fo in- tirely : into how many grofs ones, into how many more fpecioufly coloured over, may we have fallen in the Courfe of our Lives, negli- gent as we are ! And how poffible is it, unlefs we have faithfully fearched our Hearts, that we may be thoughtlefsly going on to a future State, and fome of us near it, under heavy Loads of complicated Guilt ! Surely Self- infpection then is abfolutely neceflary : and if we-fet about the Work honeftly, it is by no Means difficult. What pafles within our Breafts is not far from us : what hath patted there formerly may, in general, be recollect- ed : and what we are ufually forced to take much Pains to hide from ourfelves, we may, if we will, foon lay open. Let us each, there- fore, confider ferioufly, as Perfons whofe Intereillies in difcovering, not concealing : Is there no Way of Wickednefs in me 1 , no Blot upon my Conduct and Character ? No Fail- ing, that I ihould reproach my Neighbour for 5 none that my Enemy or Ill-wimer, at leaft if he knew all, as I do, and God doth, could reproach me for ? Are there not, indeed, feve- ral Things of this Kind, and how many, and what are they ? For it is my Concern to ' Ffal. cxxxix. 24. ' know SERMON XIII. 309 know them all; and to think, what the End of all will be. Such an Inquiry as this would call off our Attention from the too pleating Employment of judging thofe around us, to a more important Trial within. We mould fee, that if they have Faults, fo have we like- wife great ones, though it may be of different Kinds : and which are worfe upon the Whole, is for God alone to determine. Our common Guilt acquits neither before him, excufes nei- ther for the mutual Injuries they do, autho- rizes neither to difregard the Cenfure of the World : but this Effect the Senfe, how blame- worthy we all are, mould certainly have : it mould reflrain even the bell of us from re- proving with Haughtinefs, and punifliing with Severity : it mould incline the more obnoxious to be fingularly gentle and mild in Relation to Offenders : and it mould inftrudt us every one to think and act with great Charity towards others, and employ our Zeal chiefly, where there will feldom be Danger of Excefs, in cor- recting and reforming ourfelves. But this would bring me to the third Head : to which I muft not proceed at prefent : and mall there- fore conclude with begging you to obferve, concerning what you have heard already, that X 3 you 3 io S E R M O N XIII. you will never become either duly fenfible of your finful Difpofitions and actual Tranfgref- fions, or able to amend what you do find of them, unlefs you are firfl excited, and then af- fifted, by the Grace of our blefied Saviour, without whom ive c\in do Nothing 3 . Therefore, whenever Duties of any Kind are prefled upon you, always remember, whether you are told it or not, that you mull pray as well as en- deavour : pray in his Name, and through Faith in his Bhod\ who of God is ma$e unto us W\f- dorn, and'Righteoufnefs, and Sanctification, and Redemption" : fully allured, that, weak as we are in ourfelves, ive can do all things through Chrijl, which jlrengthcncth us x : to whom, therefore, &c. s John xv. 5. t Rom. iii. 2J. i Cor. i. 30. x Phil. iv. 13. S E [ 3" 1 S E R M O N XIV. 2 S A M. xii. 13. And David faid unto Nathan, I have finned againjl the Lord: and Nathan faid unto Da- 'Did, he Lord alfo hath put away thy Sin, thoufoalt not die. FROM that Portion of Scripture, in which thefe Words are contained, I lately re- commended to your ferious Notice the follow- ing Points of Doctrine. I. That without continual Care, thebeftof Men may be led into the worft of Crimes. II. That we are all very apt to overlook our own Faults, and yet to be extremely quick- fighted and fevere in Relation to thofe of others. III. That as foon as ever we are, by any Means, made fenfible of our Offences, we mould acknowledge them with due Penitence. IV. That, on doing this, the greater! Sins will be forgiven us. Yet, X 4 V. That 3 i2 SERMON XIV, V. That Sins, even after they are forgiven, produce frequently fuch lamentable Confe- quences, that on this Account, arnongft others, Innocence is greatly preferable to the trueft Repentance. On the two firft of thefe I have already dif- courfed : and proceed now to the III. That as foon as we are, by any Means, made fenfible of our Offences, we ought to ac- knowledge them with due Penitence. 1 David, it feems, till the Prophet came to put him on confidering his Ways, had not done it to any good Purpofe, ever finee the Adultery and Murder which he had committed : though a very little Thought had been fufficient, and it is amazing, that he could avoid thinking enough, to mew him his Guilt. Had he conti- nued infenfible of it, not all his pafl Piety could have prefer vcd him from future Damnation. For the Threatening which God commanded the Prophet Ezekiel to pronounce, ever hath been, and will be, without Exception, the Rule of his Proceeding. Son of Man, fay unto the Children of thy People, When I fay to the righte- ous, that he jhall furdy live : if he trujl to his own Righteoufnefs, and commit Iniquity, all his Rigb- teoufncfs SERMON XIV. 313 teoufnefs foall not be remembered*. In his Trefpafs that he hath trefpajjed, and in his Sin that he hath finned, in themfkall he die*. But, though it was not confident with infinite Juftice, Holinefs and Wifdom, to accept David, whilft in this Condition : yet it was perfectly fuitable to infinite Goodnefs to awaken him out of it. Accordingly, Nathan was fent to him with a divine Commiflion for that Purpofe : who having firfl endeavoured, without Succefs, to execute it in a gentler and more refpecftful Way, that of infmuating Admonition, applied his Parable at lafl in the plaineft Words -, nor was content with telling him directly, 'Thou art the Man, but undoubtedly finding it re- quifite, followed even this Home-charge yet farther, by laying the Particulars of his Guilt, with its heavy Aggravations, before his Eyes. And here David's Example begins to be as ufeful for our Imitation, as it had been before for our Warning. Struck to the very Heart with the Senfe of fo many and heinous Iniqui- ties, crowding in at once upon his Mind ; and abhorring himfelf for being able, firft to com- mit, and then to overlook them -, he cries out, / have Jinned againft the Lord. Few Words, * Ezek. xxxiii. 12, 13. b Ezck. xviii. 24. indeed, 314 SERMON XIV. indeed ; but greatly expreiTive ; and the more, for being few. Ailoniihment, Confuiion, Terror, might well flop the Utterance of more for the prefent, and for no fmall Time. Afterwards his Sorrow obtained the Relief of free Vent : * and his penitent Pfalms, efpecially the fifty-firft, compofed, as the Title informs us, on this very Occalion, exprefs, moil pa- thetically, the Depth of his Humiliation, and the Earneftnefs of his Intreaties for Pardon, even after he had been allured of it : for frill the Confcioufnefs, that he was unworthy to receive it, would prompt him to beg it con- tinually. Have Mercy upon me, O God, ac- cording to thy Loving-kindncfs : according to the Multitude of tJyy tender Mercies blot out my ^Iranjgrejjions. Waft me thoroughly from mine Iniquity: and cleanfe me from ray Sin. For I acknowledge my Tranfgrej/ions : and my Sin is ever before me. Again]} thee, thee only, have I jinned, and done this Evil in thy Sight c . As if he had faid, great as my Crime, is againft my Fellow-creatures, it is Nothing, com- pared with that againft my Creator. However fecure I may be againft their Refentment, it yields me no Comfort, while I continue an Object of his Wrath. You may read over Pfal.K. .,2,3,4. the SERMON XIV. 315 the reft in private : the fame Spirit breathes from the Beginning to the End. Now, the King might eafily have given the Prophet a very different Reception : have denied the Fact, driven him from his Prefence, confined him as a Madman, punifhed him as a falfe Accufer : or might have broke off the Dif- courfe as foon as it grew painful, pleaded urgent Affairs, and told him as Felix did Paul, even when he trembled under his Preaching, Go thy Way for this T'ime : when I have a con- Demerit Seafon y I 'will call for tbee* : a Seafon which he determined mould never come. Nay, truly, according to modern Modes of Thinking, he might have frankly owned the Whole : treated the Adultery as a Trifle, efpeci- ally in a Perfon of any Rank ; and perhaps the Murder too, as an undeiirable Confequence indeed, but an unavoidable one, of Uriah's abfurd Behaviour. For Sinners have numberlefs Arts to fence againfl the Reproaches of others, and to pacify themfelves. But David had now too affecting a Conviction of the Horrors of the State in which he had lived fo long, once to think of adding to it frefh Offences : and there- fore, without the leaf! Anger at the Prophet, without the leaft Excufe for his own Conduct, d Afts xxiv. 25. without 3i6 SERMON XIV. without the leaft Delay, he humbly confeiles, / have finned againft the Lord. Let all of us then, who like David have finned, in whatever Inftance it be, greater or lefs, repent like -David too : and, inftead of perverfely defending ourfelves by the bad Part of his Example, refolve immediately to reform ourfelves according to the good. Better were it alfo, that our Amendment mould be accom- piifhed by our own private Reflexions on what we have done amifs : for this would manifeft a greater Senfibility of Heart, and Strength of good Purpofe, than if foreign Aid appear to be wanting. But the Cafe before us plainly mews that we have fometimes abfolute. Need of other Monitors, befides that within. For if a Man, of fo much Piety and Difcernment as David had, was fo long without thinking, and perhaps, left to himlelf, would never have thought effectually, of fuch flagrant Crimes as his were : how highly neceffary is fome Remembrancer to the Generality of Perfons, who are fo defirous to impofe upon themfelves, and in the many Points of Con- duel, where that worft Kind of Delufion is fo ealily practrfed ! As therefore God ap- pointed his Prophets formerly by occafional and extraordinary Commiffions, he hath now S E R M O N XIV. 317 now given the Miniflers of his Word a O ftanding and conftant one, to JJ:ew bis People their Tranfgrefjion y and the Houfc of Jacob their Sins'. We have not, as they had often, the Cafes of lingle Perfons revealed to us, and given us in Charge : nor need we now, when the Returns of public Inftru<5tion and Exhorta- tion, comprehending all Cafes, are fo frequent. We are not fent to this or that Sinner by Name : and it is but feldom, that we dare trufl ourfelves to undertake voluntarily a Mat- ter of fuch Delicacy, as feparate Reproof or Examination ; where falfe Reports and Opi- nions, Prejudices and Pamons, may fo pro- bably occafion us to miftake, or be miftaken -, and Circumftances without Number may pro- duce Harm from our Attempt, initead of Good. From this Place, therefore, we direct our Warnings to you all in general : and de- ceive not yourfelves, and injure not us, by fufpecting us at any Time of fuch Wickednefs and Folly, as to think of pointing from hence at any one in particular. We leave it intirely to your own Confciences to tell each of you in your Turn, when your own Guilt is touch- ed, Thou art the Man. W T e hope they tell you fo faithfully, when we little imagine f I fa > ah Iviii. i. 2 there 318 SERMON XIV. there is Need of it : and the Intent of the Mi- niliry committed to us, is, that they mould. For the Word of God, intrufted with us, un- worthy as we are, is quick and powerful, and JJjarper than any two-edged Sword, piercing even to the dividing a/under of Soul and Spirit, and of the Joints and Marrow, and is a Difcerner of the Thoughts and Intents of the Heart* . It is to him you lie open, and not to us, when you hear your Bofom-Sins defcribed. It is from knowing, chiefly by the Study of the holy Scriptures, what Mankind are, that we fpeak, not from Information what fuch or fuch a Man is, when you fancy we hint at the Failings of your Neighbours. Ufe not there- fore the Preaching of the Gofpel, either for a Matter of Reproach to them, or of Accufa- tion againft us : but folely in Subfervience to its important Defign, the Reformation of yourfelves. Whenever the Picture of De- formity, which we draw, is not your own ; thank God for it, and forbear to confider, whom it may refemble. ' Whenever it is your own, in Whole or in Part, which the Wit- nefs within your Breafts will, if permitted, and perhaps though forbidden, plainly fignify to ypu ; embrace the Conviction meekly and f Hob. iv. 12. fmcerely : S E R M O N XIV. 319 fmcerely: ftand net hgainft it, fly not from it ; but fearch the Wound to the Bottom, and let Repentance kat-e 'its perfect Work*. Indeed, let the Perfon, that makes you known to yourfelves, be ever fo little autho- rized to do it, ftill you are indifpenfably con- cerned to take Notice of it. If he profefs him- felf a Friend, he hath given you the truefl and bolder): Proof of his Friend/hip, that can be. If he be a mere Acquaintance, or a Stranger, but appear to admonifh you with good Inten- tion ; you ought to efteem him for it as long as you live. And were you to believe him ever fo much your Enemy, never let that provoke you to becpme your own : think only, if he fpeaks Truth, and fubmit to it ; amend, and difappoint him. Strive not to make your- felves eafy in what you feel is wrong, but quit it. Strive not to colour over and palliate Matters : for this is deceiving no one, but your own Souls. If you are hitherto undifcovered by the World, leaving off is by far the likelieft Way to be fecure : if others know your Faults, all you have remaining is to let them know your Penitence too. On this, whoever hath any Senfe, either of Religion or Humanity, * James 1.4. Will 320 SERMON XIV. will treat you tenderly. But whatever Shame may attend acknowledging Errors and chang- ing wrong Courfes, it is only Part of what they have deferved 3 and we had much better be afhamed in this Life, than the next. Sooner or later, every Sinner muft repent : and the iingle QuefHon is, whether it mall be here- after, when Grief will ferve only for an Ingre- dient in our Mifery ; or now, while it may intirely prevent the Danger, and be followed immediately by Comfort and Joy. Surely this Cafe is much too clear to admit of Doubt. And therefore let us all zealoufly purfue the Advice given to Job ; If Iniquity be in thine Handy put it far away, and let not Wickednefs dwell in thy Tabernacle. For then Jhalt thou lift up thy Face without Spot : yea, thou jhalt beftedfaft, and ft alt notfear h . No fooner had David faid, with due Contrition of Heart, / have Jinned againjl the Lord, but Nathan re- vived him with that AfTurance, *fhe Lord alfo hath put away thy Sin, thou fialt not die : which is the Ground- work of the Obferva- tion to be made from the Text, IV. That if we repent as we ought, the greateft Sins will be forgiven us. fc Job xi. 74, r;. This SERMON XIV. 321 This indeed our own Reafon cannot promife, with any Certainty at all. God we know is good. Man is frail. And hence we have Caufe to hope, that his Goodnefs will extend to the Pardon of our Frailties. But then, in Pro- portion as we go beyond Frailties, to grofs, deliberate, wilful, habitual Tranfgreffions, this Hope diminimes continually : till at Length it becomes exceedingly doubtful ; and efpecially to thofe, whofe inward Peace depends the moft upon not doubting, whether the Holinefs of God's Nature, and the Honour of his univerfal ,GoVernment will fuffer him to pardon fome Offenders at all, however penitent ; whether any, without previous Correction ; (who knows what, or how long ?) and whether he will be- llow future Happinefs, for a greater Time or a lefs, even where he may inflicl: no future Punilhment. Still, in the Midft of thefe Per- plexities, be they ever fo inextricable, Repent- ance,., including the Amendment for which Men have Strength, is not only their Duty, * but their Wifdom too : becaufe Infenfibility of old Sins, and Addition of new ones, will make their Condition, bad as it may be, daily worfe : and fo far as any Thing of their own doing can better it, Reformation muft. But Knowledge VOL. II. Y of 322 SERMON XIV. of thus much drily, though it affords very pro- per Direction, /fuggefts little Comfort at the fame Time, or/Spirit to follow Direction. And therefore every Manifestation of his Pleafure, 'which God hath made to Man from the Begin- ning, hath always carried in it fome Encourage- ment to truft in his Mercy, beyond the Mo- tives which our unaflifbed Faculties were able to furnim. Yet the Pardon of fuch Sins, at- tended with fuch Aggravations, as David's were, had not, even in his Days, by any Means been exprefsly promifed. And therefore this Declaration of the Prophet muft not only re- lieve him, in the Agony of his Guilt, from the dreadfulleft Apprehensions that can be con- ceived j on which Account, we may prefume, it was made to him fo inftantly : but muft alfo difrufeConfolation among Multitudes, through that and the following Ages, which could not fail to be acquainted with fo extraordinary a Cafe ; and muft incline all true Penitents to believe, that theirs alfo, whatever it was, would, on like Terms, obtain Favour. But ftill it is eafy to miftake in arguing from one Cafe to another, efpecially our own : befides that par- ticular Inf lances do not amount to general Aflurances . And though fuch ArTurances were 3 given SERMON XIV. 323 given in the latter Part of the Jewifo Reve- lation, chiefly by the Prophet Ezekiel 1 : yet it might not be clear to every one, whether they related to another Life, or only to the prefent : nor was this Revelation received, or known almoft, in any Nation, excepting that one. The unlimited Gofpel-promifes therefore of Forgivenefs and Grace, proclaimed to all the World, have made a Change, unfpeakably happy, in the Condition of Mankind. And now, as we are ftrangely apt to apply every Thing wrong, too many, inftead of the Extreme of Defpondency,run into that of pro- fane Boldnefs : and are very near looking upon Sin, as Nothing to be dreaded ; and Remiffion of Sin, as Nothing to be thankful for. At leaft the Certainty of it, they conceive, they could eaiilyhave difcoveredof themfelves: and there- fore have little Obligation to Chrift, the Pub- liflier of a Truth fo obvious. Nor is it a Won- der, if they, who think flightly of Tranfgref- fion, think flightly of Pardon alfo: taking one to be a Trifle, they muft take the other to be a Matter of Courfe. But whoever confiders in earneft, what it is to have difobeyed the Com- mands, and contradicted the wife and good iEzek.xviii. 21, 22, 23. xxxtii. 14, 15, 16. Y 2 Purpofes 3*4 SERMON XIV. Purpofes of the Almighty ; to have injured his Creatures, our own Brethren; to have perverted the Nature he hath given us ; to have difquali- fied ourfelves from doing and being what he made us for; and to have been guilty of all this, in Spite of the Expoftulations of our Con- fciences and our Friends, and of his exprefs Threatenings of Hell-fire : far from entertain- ing prefumptuous Imaginations of Safety, from any Thing he can know by his own Wifdom, or perform by his own Strength, will earneftly long for Inftrudtion and Help from above ; and feel the moil affectionate Gratitude to him, who hath not only revealed, but pro- cured Peace for us, at the Price of his Blood : offering up his Life on the Crofs, Son of God as he was : fo great was the Difficulty, to make it confiftent with Juftice and Holinefs to exercife Mercy ! Indeed, after all that hath been done to af- fure us it mail be exercifed, there are fome, of Minds more tenderly feniible than ordinary, who, after committing great Offences, or, per- haps, only fuch as to them appear very great, experience the utmoll Reluctance, either to be reconciled to themfelves, orperfuadedthatGod will be reconciled to them. And hence not a few SERMON XIV. 325 few of them plunge defperately into whatever Folly or Sin will drive away their Uneaiinefs for the prefent; while others go on in the moil: punctual Practice of Piety, but enjoy fcarce any Satisfaction from it, overwhelming them-* felves, on every Occasion and none, with groundlefs Terrors. The pernicious Impa- tience of the former proceeds, in great Mea- fure, from a very abfurd and criminal Pride, which ought to be humbled by the prudent Severity of juft Reproof. But the meek De- jecTion of die latter calls for the tenderefl Com- paffion and the kindeft Encouragement j yet, perhaps, intermixed, now and then, with fome Degree of gentle Chiding. To iuch there- fore it muft be faid ; your Grief and Fear prove, that your Heart is not hardened, but but fincerely defirous to ferve and pleafe God : the good Works, which he enables you to per- form fo regularly, -prove your Faith and Re- pentance : the Imperfections, which you be- wail, all his Children have, not you alone. Why then are you cajl down, and your Sold dif quieted within you'' ? How ill foever you may think of yourfelves ; though God requires you not in the leafl to think worfe than the Truth, and \vould have you judge calmly of yourfpiritual k Pf. xlli. 5. Y State, 3 26 SERMON XIV. State, not under the Difability of aFright: but whatever Opinion you may form of your own Deferts, forbear to entertain an injurious one of him. When he hath fent his bleffed Son to make Atonement for you, when he hath told you in his holy Word, when he tells you by his Minifters every Day, that this Atone- ment reaches to the very worft of 'Cafes, do not except your own in Contradiction to him: do not indulge Doubts and Scruples about what he hath plainly promifed, in order to be mife- rable againfl his Will : but, together with the Sorrow of having offended, allow yourfelves to feel the Joy of being reflored to Favour. A wife and good Parent would wiih to have his Child affected only in a moderate Manner 'with a Senfe of his paft Faults, when once he is returned to his Duty : and though ftill he hath the Weakneffes incident to his tender Age, doth not reject him for them, or defire he mould fink under them -, but ftrive again ft them with a chearing Belief, that he mall out-grow them, as he approaches to Maturity. Why will you not reflect then, that, like as a Father pitieth his own Children, even fo is the Lord merciful to them that fear him ? For he knoweth whereof we are made 5 he remember eth that we are but Duft J . It JPfal. ciii. 13, 14, SERMON XIV. 327 It is extremely unhappy, that when Perfons attend public Difcourfes on Religion, in which different Inftructions, defigned for as different Sorts of Auditors', muft however be fpoken to all Sorts promifcuoufly, each, for the moft Part, applies to himfelf juft what doth not belong to him, notwithftanding the beft Care to prevent it. The bold Sinner confides moft fecurely in what he hears of God's Mercy : while the low- fpirited Penitent almoft dies away at the Men- tion of his Juftice. The firft hath no Dread of the moft wilful Sins, becaufe the Nature of Man is frail : the laft hath no Peace about the moft excufable Deficiencies, becaufe the Pre- cepts of the Gofpel are ft rich We can only caution them, not to miftake thus : and beg they would have a more ferious Regard, on the one Side, to their future Happinefs ; on the other, to their prefent Comfort. It grieves us to think of the Terrors, that we may ibrne- times occafion thofe to fuffcr, who have no Need to fuffer any at all. But we muft of Ne- ceffity give out the ftrongeft Warnings againft the greateft Danger : and run the Rifque, if we cannot avoid it, of making a few good Per- fons uneafy without Caufe, rather than leave many bad ones afleep in fatal Self- flattery. For indeed the Doctrine of Forgivenefs, though in Y 4 itfelf 328 SERMON XIV. itfelf the mod ingenuous Motive to thankful Piety and Obedience, is too often moft difm- genuoufly perverted to encourage Tranfgref- fion. Repentance, Men argue, is fure to ob- tain Pardon: and Pardon reftores us to the State we were in before we did amifs. What Need have we then to fcruple going a little Wrong, when the Method of fetting all right again immediately is fo plain before us ? But, in Reality, true Repentance, a thorough Change of Temper and Purpofe, manifefled by a Courfe of fuitable Conduct, will be found, neither a fhort, nor an eafy Work j but one exceeding the Power of Man, without the Help of God. And not to fay, how uncer- tain it is, whether God will give thefe artful Contrivers Time to repent effectually, what Profpecl is there in the leaft, that they will have a Heart to do it ? When once they have been fo deliberately bafe and wicked, as to rebel againft him for that very Reafon, which ought, of all others, to have made them dutiful to him ; where is the Like- lihood, that they will ever become fo ho- neft and good, as to return and ferve him faithfully ? No Alteration requires a larger Share of his Grace to effect it : and no Sinners have SERMON XIV. 329 Lave lefs Ground to expert any Share of it, than thefe. But were it ever fo probable, that even fuch Offenders might come to amend their Doings, yet there is an awful Obferva- tion, arifmg from the Hiftory before us., which remains to be infifted on, V. That Wickednefs, even after it is for- faken, and after it is forgiven, produces neyer- thelefs very often Confequences fo lamentable, that for this Caufe, amongft others, Inno- cence is greatly preferable to the fmcereft and completed Repentance, that ever was. In the very fame Breath, that Nathan tells David, the Lord bad put away bis Sin, he tells him alfo of a trying Affliction, and a very trying one it proved, that he mould immedi- ately undergo, on Account of that Sin. How- beit, becaufe by this Detd tbou haft given great Occafion to the Enemies of the Lord to blafpbeme, the Child, that is born unto thee, Jhall furely die*. Nor could the rnoft fervent Interceffions of the Royal Penitent reverfe the Decree. Nay, the threatening Prediction, which the Prophet made to him before his Repentance, that be- caufe he had killed Uriah with the Sword, the Sword fhoiild not depart from his Houfe -, and m 2 Sara. xii. 14. as 330 SERMON XIV. as he had polluted his Wife, his own Jhould be polluted in the Sight of the Sun n , was permitted to befall him, notwithstanding his Repentance, with great Exaclnefs. Nor doth there need much Reflexion upon what paffes in the World to fee, that Providence, to this Day, frequently fufFers Events of a like Nature to happen : partly to complete the Humiliation of the Sinner, partly that others may hear and fear . Sometimes no immediate Connexion be- tween the Tranfgreffion and the Suffering is vifible, that it may feem to be the Hand of God, rather than a natural Effect; though in- deed, would Men coniider', every Effect pro- ceeds from his Hand : but commonly they are clofely linked, to deter Men from commit- ting Iniquity, by {hewing them before-hand, what Fruits they muft expect it to produce. Indeed, were only the Pain infeparable from Repentance, the Feeling of having done ill and deferved ill, to diftinguim the Condition of him who returns to his Duty, from his who has always adhered to it; the Diftinc- tion would be very interefting and important. For how wide is the Difference between hating and approving ourfelves : between thinking of God with Dread and Shame > n 2 Sam, xii. 912. Dcut. xiii. 1 1. and SERMON XIV. 331 and rejoicing in him as our Truft from our Toutb 9 , and our Portion for ever*! But long after Peace is reftored within, which yet will never be fo reftored to great Offenders, as not to leave Matter of melancholy Reflexion ; long after Penitents are at Eafe with Refpedt to their future State ; afflicting Confequences, with Refpedt to the prefent, will flow from what they have done amifs. Often they have hurt themfelves, alienated their Friends, loft' their Time and Opportunities of doing well in the World, injured their Characters, their Fortunes, their Healths : often they have hurt others, fet mifchievous Examples, inticed, betrayed, oppreffed, provoked thofe around them, and deftroyed, perhaps, by mort Fol- lies, what the Endeavours of the reft of their Days will never be able to repair. Thefe^ indeed, are Conliderations, under which they mould not defpond : but furely others ought to take Warning from them, and learn of how unfpeakable Value it is, to keep Innocency, and take Heed to the Thing that is right', from the very firft. Life was not intended to be led inconfiftently -, one Part in doing Wrong, the other in being lorry for it. Uniform Obe- E Pfal. Ixxi. 5. J Ib.lxxiii. 16. r Ib. xxxvii. 38. dience 332 SERMON XIV. dience is our Maker's Demand : and whoever departs from it wilfully, though he may re^ turn, will affuredly be made to know and fee y one Way or other* that it is a Thing evil and bitter, that he hath for /alien the Lord his God*. Let thofe then, who experience this in them- felves, fubmit to it with Patience, and revere his Juilice : let thofe, who fee it in others, thankfully make Ufe of the Inflection it was gracioufly defigned to give them ; and let us all preferve a lively Senfe upon our Souls, that, Evi/ purfueth Sinners, but to the righteous, Good jhall be repaid * . Jer. ii. 19. l Prov. xiii. 21. S E R- [ 333 ] > SERMON XV. E P H. V. n. And have no Fellow/kip with the unfruitful Works of Darknefs : but rather reprove them. IF the Practice of their Duty were general amongft Men, it would appear to all* of us as we come forward into Life, notwith- ftanding our prefent Pronenefs to fmful Indul- gences, extremely natural and eafy. For as its Reafonablenefs always recommends it to our Underftandings, and its Amiablenefs to our Affections, when unbiased : fo, in thefe, Circumftances, the public Example of Good- nefs would engage our Imitation, the uni- verfal efteem of it excite our Ambition, and its beneficial Confequences plainly {hew it to be our true prefent Intereft. Allurements to unlawful Pleafures would then be compara- tively few; Provocations to mutual Injuries none; Confcioufnefs of right Behaviour would make Men pleafed with themfelves; reci- procal Acts of Juftice and Kindnefs would make 334 SERMON XV. make them happy in each other ; and Expe- rience, that their Being was a Bleffing to them, would produce in their Souls affectionate Sentiments of reverential Gratitude to the bountiful Author of it. Such we mould have found the World, if Sin had not entered into it : and fuch we might flill in a good Mea- fure bring it to be, if we would ; if moft of us did not, befides rilling our own Lives with Guilt and Mifery, contribute, by a Variety of wrong Behaviour, to render our Fellow-crea- tures alfo wicked and wretched. This we all fee and feel to be the real State of Things : but how do we act upon it ? We complain grievoufly of each other, for the Faults which we each of us go on to commit ; we com- plain even of Providence, becaufe the World is only what we have made it; and alledge the Mifconduct of our Neighbours for a De- fence of our own, inftead of trying to mend ourfelves or them: whereas, evidently our Concern is, to have no Fellowfoip with the unfruitful Works of Darknefs, but rather re- prove them ; to preferve our own Souls from the epidemic Dirlemper, and warn thofe around us of the Danger of being infected. But it is with the Security of our, perfonal Innocence, that we are to begin : with- out - S E R M O N XV. 335 i without which we {hall feldom in earner! at- tempt, and fcarce ever fuccefsfully profecute, the Reformation of any one elfe : nor will the greateft Succefs in'fuch Endeavours avail us, if, as our Apoftle expreiTes it, when we have preached to others, weourfefoes are C aft -aw ays*. The firfl and principal Confideration then is, how to avoid any Fellow/trip with the un- fruitful, a gentle Term, which means per- nicious, Works of Darknefs. Now a main Point of Caution againft all Sorts of Peril is to know, from whence chiefly we are to ap- prehend it. But who can fay, from what Quarter our Virtue runs the greateft Rifque, in a World fo thick fet round with various Temptations : where all Vices are fo com- mon, that it feems a Matter of Courfe, and almoft of Neceffity, to indulge one or another; and the Majority of the guilty is fo large, that each confiders himfelf, in fome Degree, as fafe in the Crowd even from divine Difplea- fure, numbering himfelf amongjl the Multitude of Sinners, and not remembering that Wrath will not tarry /ong b : where our Eyes and our Ears continually prefent to our Imaginations Crimes, of which elfe we mould never have thought, and fuggefl eafy Methods of attaining a i Cor. ix. 27. * Ecclus. vii. 16. what 336 SERMON XV. what we believed to be as impracticable, as we know it to be unlawful : where the Profpe- fity of ill Men fo ftrongly prompts us to envy their Condition, imitate their Prefumptuouf- nefs, and doubt of a fupefintending Power : where every natural Inclination that we have meets with fomething to inflame it beyond Bounds, or turn it afide from its proper Ob- jed: : where Fear of Inconveniences threaten- ing upright Conduct, and Hope of gaining Advantages by Deviations from it, work within us continually : where Injuries, real or fancied, are daily provoking us to injure or hate in Return ; and even Friendfhip and kind Affection, meeting too often with unde- ferving Objeds, make us partial and unfair, fubfervient to the Purpofes of the bad or injudicious, and criminally negligent of the Merits of the worthy ? Here is already an alarming Lift of Dan- gers : and yet one Source of them remains unmentioned, fo very fruitful, that-probably it brings more of us to Ruin than all the reft: I .mean, our ftrong Tendency to follow what- ever Precedents are fet us : which being the great Seducer of Mankind to have Fellowfhip 'with one another in the unfruitful Works of . Darfaefs, 4 S E R M O N XV. 337 Darknefs, I (hall confine myfelf to the Confi- deration of it in the Sequel of this Difcourfe* A Difpofition to fall in with what we fee others do is one of the earlieft natural Prin- ciples that we exert : and in itfelf a very bene- ficial one. For by Means of it we learn, with Eafe and Pleafure, a Multitude of Things ne- cefTary or ferviceable in Life : conform readily to the Inclinations of thofe about us in a thou- fand Matters of Indifference, and from mutual Likenefs become mutually agreeable. By the fame Means alfo, were Patterns of Piety and Virtue more frequent, or we more attentive to them, we might be excited, as undoubtedly it wasdefigned we mould, to copy, and even rival, each other's laudable Qualities. But where Things are capable of contrary Ufes, we gene- rally make the worft of them : and in no Cafe more than this. The Example of Evil, in a corrupted World, is by much the oftenefl in our View : which the weak and indolent imi- tate without Reflexion ; the good-humoured and pliable are drawn after them by the Defire of pleafmg, though in wrong Ways ; the vain and ambitious byFondnefs of excelling though in culpable Attainments ; and almoft all by the Shame of Singularity and Dread of Ridicule : VOL. II. 'I till 338 SERMON XV. till the Numbers of the faulty being thus be- come abundantly fufficient to keep one ano- ther in Countenance, Cuflom refufes to let its Authority be any longer examined, and fets up, itfelf as the fole Rule of Conduct. For, even when we feem to act the moil entirely from Opinions and Difpofitions of our own, thefe, upon Inquiry, will be frequently found to derive, if not their Original, at leafl a great Part of their Strength, from the Deference that we pay to the Notions and Practice of the World. Thus Men fpeak and think flightly of Religion, often without imagining they know any Objection of Weight againfl it : and yet how they can have the very loweft Degree of ' Belief in it, and not believe it to be an Affair of the utmoft Importance, is quite inconceivable : but notwithstanding they treat it, without Scruple, as a flight Matter, becaufe they fee it commonly treated fo. But this Degree of Depravity is not univerfal. We, perhaps, may blame thole who do fo,and with Marks of great Serioufnefs profefs ourfelves Chriftians : yet, it may be, are eafy in tranfgreiiing, in a higher Degree or a lower, as Occalion offers, almofc every Precept of Chriilianity, becaufe others, who call themfdves Chriflians alfo, do the fame Thing. SERMON XV. 339 Thing. We acknowledge that we are foon to leave this Earth, and give an Account to God of the Part which we have adled upon it : yet perceiving, that moft People about us over- look thefe awful Truths, we can do fo too, as abfolutely, as if we had no Concern in them. And, to be a little more particular : what is it that makes us in our common Difcourfe fo re- gardlefs of Equity and Humanity, fo eager to fpeak Evil and propagate Scandal ? Surely not always Malignity >f Heart : and certainly very feldom any peculiar Knowledge of the Cafe, or Intereft in it. But firch is the reigning Turn of Conversation, which we are-wicked and weak enough to adopt and promote, at the very Time that we inveigh bitterly againft it, and fuffer grievouily by it. Again : how many are there who trifle away their Days, in thinking of and doing Nothing that tends to any one good Pm> pofe, only becaufe fuch Trifling is fafhionable ! How many affect Follies and Vices, to which, at the Bottom, they have little or no Liking, which are highly prejudicial, and will probably be fatal to them, merely becaufe they are in Vogue : and for no wifer a Reafon will perfe- vere in them, wh^n Nature cries aloud to have them left off! How many diftrefs and undo Z 2 them- 340 S E R M O N XV, themfelves and their Families, by imprudently vying with the Luxury and Expenfivenefs of thole about them, nay, of thofe above them ! And, in general, from what is it elfe, than taking it on Trull from common Perfuafion, that pofTefTing the Things of this World is Happinefs ; though we not only may obferve the contrary in all whom we know, but feel it in ourfelves ; that we purfue them through Sins and through Sufferings of all Kinds, and admire and deteil one another on Account of them, at the Rate we do ? What, indeed, elfe could fupport the Abfurdity of feeking our chief Good where plainly it is not, but that we all fee one another do fo, and will perfuade our- felves, againft the fulleft evidence, that fo uni- verfal an Attachment muffc be well grounded ? But the Example of a fmall Part of Mankind is 'often furHcient to lead us into ftrange Errors,, Where Party-zeal of any Kind prevails, into .what monftrous opinions of Men and Things, .what utter Diiregard to all Truth and Juftice, to public Spirit and Humanity, will Men run one after another* Indeed they will do Things, when united in Bodies, which, taken fmgly, they would abhor : nay, will think they juftify their own Behaviour completely, by alledging only, that it is ihs: iame with that of their Oppofers, S E R M O N XV. 341 Oppofers, whom they condemn as the worfl of Men. Sometimes a lefs Authority than this proves able to mifguide us : and a blind Prepofiemon in favour of a few Perfons, or a fmgle one, mall feduce us into a very unjufti- fiable Imitation ; and even make us, by the Meannefs of it, contemptible, or, by carrying it too far, guilty, when what we meant to copy was commendable, or however innocent. Without fpccifying more Inflances, or en~ larging on thefe,the Mifchiefs of being injudi- cioufly conformed to this World* appear fo con- fiderable, as to make the Remedies which can be found for it extremely defirable. Now Remedies of Mifchiefs vary with their Caufcs : which in this Cafe are numerous. i . Some follow the Multitude to. do Evil* from mere Inconfideratenefs : poor Creatures, greatly to be pitied, and yet leverely reproved. For, furely, enough depends on our chuiing right in Life, to make us think about it : and there is Appearance enough of Errors in the common Practice, to give us no little Diffidence in a Mat' ter of fuch Moment. But Mankind in general being thoughtlefs, each Individual, as he goes on with the reft, finding few or none different f Rom. xii, j . d Exod. xxiii. 2. Z 3 frora 342 SERMON XV. from himfelf to compare with, is hardly fen- lible of his own being fo. Yet would we, in Imagination, ftep out of the prefent Scene of Things for a while, confiderourfelves-as mere Spectators, and view the Courfe of them as they pafs before us, how amazing would the Sight be ! The plain and only Way to Happi- nefs, through the faithful Cultivation of Piety and Virtue, almofl unanimoufly neglected : Nations and Ages treading, in mutual implicit Reliance) Paths leading to Definition : the lefs faulty furprizingly apt to be diffipated in a Hurry of Amufements, or plod on in worldly Bufmefs without higher Attentions : the reft, by irregular Pamons, and unlawful Purfuits, making themfelves and their Neighbours as wretched at prefent as they well can, and at the fame Time providing for unfpeakably greater Mifery hereafter: every Generation reminded, every fingle Perfon feeing, on one Occafion or another, in how wrong a Courfe they are ; yet (hutting their Eyes again, and going forward blindfold : none almoft taking Warning by the Fate of his PredeceiTors ; but each leaving, in his .Turn, an ufelefs Admo- nition of his own to fuch as come in his Stead. this their Way is their Folly : yet their Pojle-^. rity SERMON XV. 343 rity approve their Sayings*. And (hall we be of the Number of thofe who aft thus : or rather affert our Right to judge for ourfelves, where it concerns us fo nearly ? Such is the Ufage of the World : but is it the Diftate of Confcience, is it the Road to Happinefs ? The Multitude, blind Leaders of the blind* , have they Reafon, have they Scripture, have they the final Event of Things, to juftify them ? If not, let us chufe a fafer Guidance ; and apply the real Rule of Life to direct our Step's : afk ourfelves often, what we are doing, and what it tends to ? Stop fhort wherever we difcern Ground for Sufpicion ; beware of plauiible Pleas, for they often colour over the worft Actions j beware of indifcreet Compliances, for they border nearly upon cri- minal ones ; and ever remember the Son of Si rack's Advice : Go n ~>t in a Way, -wbcreih t he-it may eft fall. Be not confident in a pin in Way*. But above all let us beware of ourfelves : and recollecting, as we have but too much Caufe, our natural Supinencfs,andForgetfulnefsof the Cautions that we fo often receive, give the more earneft Heed to the Things which tve have * Pfa!. xlix. 13, * Maith. xv. 14. ? Ecclus xxxii. 21, 2Z. Z 4 heard, 344 SERMON XV. heard, kjl at any Time we let them flip** > and Jet our Hearts unto the Words of God's Law, for it is not a vain Thing for us, becaufe it is our Life 1 . 2. Others there are, not abfolutely thought- lefs about their Conduct, but diftruftfulof their own Judgment : born down by fo great an Authority, as the Practice of all Mankind ap- pears to be, againfl Serioufnefs in Religion and Strictnefs in Virtue. But, univerfal as this Pra&ice may feem, there are many Exceptions from it amongft all Ranks, and fome, God be praifed,in the higheft, of exemplary Chriftians, whp,#? the Midjt of a crooked and peri)erfe Gene-, ration, Jhine as Lights in the World*. But were the Apoflacy more general than it is, yet being the Effect of mere Inconfideratenefs or un- governed Paffions, what Weight can there be in the moft perfect Agreement of Perfons thus influenced ? Or if ftill the Multitude together look formidable, feparate them ; and coniidcr fingly, of whom the Whole is compofed. The much larger Part will be acknowledged at firft Sight to be fuch, as we mould be amamed once to think of taking for our Directors, in a Point of any Confequence. And for the reft : the rich and great are rather peculiarly expofed to i Heb. ii. i. J Deut.xxxii. 46,47. k Phil. ii. 15. Temptation^, SERMON XV. 345 Temptation, and, of Courfe, to fall, than qua- lified to difcover and relifh thofe momentous Truths and Rules of Life, which Humility and Retirement into ourlelves beft difpofe us to receive. The learned and knowing are liable to be mifled into wrong Judgments by the Vanity of judging differently from common Men -, nor do they always act agreeably to what they inwardly think. And the reputed wife and able very frequently have never con- fidered in earneft what the true Wifdom of Life is, but only bufied themfelves with a filly Cunning to attain what they have rafhly and falfely taken for the End, at which they were to aim. But further: this univerfal Confent, pleaded againft obferving the Precepts of Religion, is, when examined, no Confent at all. For as the Vices of Men are contrary to each other, an4 every vicious Temper is full of Inconfiftencies within itfelf : no one immoral Courfe will ever be generally approved, nor almoft any one im- moral Perfon continue long of the fame Opi- nion. The only Thing, in which we mall find them agree, is that, which they all by Turns own, that the Conduct of the virtuous is right ; and their own, wrong. Here, therefore, a pious 346 S E R M O N XV. a pious and difcreet Man will eafily raife an in- teftine War amongft the. Enemy : defend himfelf againfl one Side by the Authority of the other ; indeed againfb all Sides by the Au- thority of all : and in conclufion refolve, flighting and pitying a divided giddy Crowd, in every good Work to truft his own Soul; for this is the Keeping of the Commandments 1 . 3 . Another ftrong Inducement to have Fel- lowfhip with the bad Cuftoms of the World, is Defire of being efteemed by it. But do the vicious really efleem one another ? Do they not almoft always hate or defpife one another ? Or fuppofe that, for joining in their Sins and Abfurdities, you were fure to receive their Ap- plaufe as your Reward. Perhaps the whole Meaning* of it is at the Bottom no more than this : they want to keep themfelves in Counte- nance, being confcious that they haveOccafion for it, by adding as many as they can to their Number ; and their good Opinion of you is thinking you weak enough to be drawn in for one. Or perhaps the Superiority, which your Innocence gives you over them, is painful to them ; and they would fain bring you down to their own Level. Or they have fome interefled 1 Ecclus xjcxii, 23. Defign, S E R M O N XV. 347 Defign upon you, or they confider you as an Inftrument fitted to amufe and entertain them ; and fo extol you, while they deride you. This, you fee, is not being admired : it is being made a Tool. But were it otherwife : confider a little ; what can fuch Admiration be worth ? How long will it be likely to laft ? And what mufl the Confequences prove, now and to Eternity ? Why then, inftead of courting out- ward Regard from thofe, who inwardly con- demn themfelves, do you not chufe to be re- fpected by the wife and good, to enjoy the Teftimony of your own Confcience, and to fecure the important Approbation of him, who hath faid, 'Them that honour me, I will honour : and they that defpife ?ne 9 jhall be lightly efteemed ? 4. A further Motive, which yet more power- fully inclines too many to unlawful Compli- ances, is falfe Good-nature and Shame. They have fo exceffive a Flexibility of Temper, that they know not how to fland out againft what the Practice of the World recommends, and efpecially what their Acquaintance invite and prefs them to, though they ever fo clearly fee the Impropriety of it, and have ever fo firmly m i Sam. ii. 30. refolved 348 SERMON XV. refolved the contrary. Unhappy Creatures, betrayed by Difpofitions, almofl virtuous, into Vice ! The truly good-natured Part, would they but reflect, is to lead others in the right Way, not to follow them in the wrong : the truly fhameful Behaviour, not to be refolute, obftinate, if Tempters pleafe to call it fo, in confulting our prefent and future Welfare. Beware of Evil, faith the Son of Sirach y and be not ajhamed, when it concerneth tby Sou!. For there is a Shame, that bringeth Sin : and tbere is a Shame which is Glory and Grace. Accept no Perfon againjl thy Soul: and let not the Reve- rence of any Man cauje thee to fall'. There is, that deftroycth his own Soul through Bafifuhiefs, and by accepting of Per Jons, overtbroivetb bim- lf*. But they, who have the Misfortune to be of this Make,ihould by no Means truil to their own mod folemn Purpofes, or even Vows. Their chief Safety is in Flight ; in avoiding, to their utmofl, fuch Company and fuch Things, though ever fo agreeable, as may endanger their Innocence ; and keeping at a Diflance from Temptation, till they can bear it better. Thus they will efcape at once the Uneaflnefs of re- filling and the Hazard of yielding, and increase Ecdus iv. 20, 21, 22. Ecdus. XX. 22. their S E R M ON XV. tKeir Strength gradually by a cautious Exercife of it : provided they reft not in human Means only, but, with Faith and Humility unfeigned, apply for and depend on the divine Affiftance, promifed through Jefus Chrift ; the Neceffity of which for every Perfon, in every Cafe, we prefume you always underftand, and for that ible Reafon we do not always exprefs it. 5. With this inward Weaknefs is commonly joined an Apprehenfion of Difficulties from without : of public Diilike and Cenfure for condemning the public Tafte by a different Conduct; or at leaft of much Ridicule, a Thing full as hard to be borne, for doing con- fcientioufly what the World dcfpifes, and ab~ ftaining from what it doth without Scruple. But let not the Danger of Cenfure appear to any one fo frightful. Indeed if Perfon s take abfurd or indifferent Obfervances to be great Duties ; if they are ftricl: in the Performance of one Duty, and grofsly negligent of others ; or if to the Performance of many there be added, either a vain Defire of making their own Goodneis remarkable, or the provoking Sin of Uncharitablenefs towards others, they muft not expert very favourable Treatment. But an uniformly good Chriftian, without Superftition, 6 without 350 SERMON XV. without Affectation, and without Sournefs* which are furely none of them Virtues, may live foberly> right eoujly and godly in this prefent World*, bad as it is, ever ib long, without any great Danger, either of making himfelf Enemies, by doing no Harm and as much Good as he can, or of falling into Contempt, for acting only as every Man in his Heart knows he himfelf ought to adt. But if ever this prove otherwife, inftead of being fiaken in our Minds' 1 by it, let us confier, how much more Cenfure we mould incur and deferve by a vicious Life, to fay No* thing of other Inconveniences : and above all, let us confider that infinitely more important Cenfure, which both we, and our Scorners, are fhortly to undergo : and iince, as St. Peter argues, they who think it Jlrange, that we run not 'with them to the fame Excefs of Riot, /peaking Evilofusyjhallgive Account to him, that is ready to judge the Quick and the Dead; let us arm ourfelves with this Mind, that we live not our Time in the Flejh to the Lufts of Men, but to 'the Will of God*. As for the Ridicule, which ludicrous' Scoffers love to throw upon Religion : we may avoid much of -it by Prudence, and r P Tit. i;, 12, q 2 Theff. ii. 2. ;-. 5. SERMON XV. 351 with Eafe. It falls heavieft on the Pretences to Piety made by the vicious ; and we fhall feldom be thought fuch, if we are not ; or on the Refervednefs and Formality of fome, who are good. Now indeed it is never adviiable to go the utmoft Lengths of what may, ftricHy fpeaking, be juft lawful; they adjoin fo very clofely on what is forbidden : yet there is a contrary Extreme, an immoderate Sufpiciouf- nefs of innocent Compliances. And they, who indulge it, lay a heavier Burthen on themfelves than they need, perhaps than they will fupport without finking under it. But at leail they rob their own Minds of that Serenity and Chearfulnefs, which they might and ought to have enjoyed : they difguife Religion under a gloomy uninviting Appearance, which is great Pity ; and furnifh the profane with a grievous Handle for expoiing both them and it; till per- haps they at Length grow afhamed of their Profeffion, and make a fudden Exchange of their exceffive Rigour for the worfe Errors of Libertinifin and Infidelity. Therefore, in a moderate Degree, on proper Ocean* on s, let us not be backward to bear a Part in fuch Cuftoms of the World, as we are, fure we fafely may : and let it, if poilible, be a graceful one. On the 352 SERMON XV. the other Hand, whatever, though harmlefs in jtfelf, may be a Snare to us, or by our Means to others, let us abftain from it indeed refolutely, but abftain with an eafy Air and Manner: "keep our Reafons to ourfelves 3 rather than be eager to mention them : or mention them, if it may do Good, without exaggerating or infifling too vehemently upon any Thing ; but fo as may beft convince Men of the Solidity of our Judge- ment, and Reafonablenefs of our Conduct. Be- having thus, we may well hope to become Ob- jects, at leaft after a while, of Refpect inftead of Deriiion, to which no Part of genuine Piety is on any Account liable. And they, who fet themfelves to make a Jefl of it, might without Difficulty, if the Serioufnefs of their Cafe, and fometimes Pity, fometimes jull Indignation, did not prevent it, have that Weapon turned upon them, and be proved the moll abfurd of all human Beings. Their Scrupuloufnefs of ad- mitting the moft indubitable Truths of Re- ligion ; and Readinefs at the fame Time to acquiefce in the wildeft Imaginations, that are unfavourable to it : their Schemes of making themfelves eafy by counteracting the Dictates of their own Confciences ; and happy by tranfgrefTmg the Laws of infinite Wifdom and Goodnefs, enforced by almighty S E R M O N XV. 353 almighty Power : their Delight in the Hopes of exifting no longer than the Space of this tranfitory Life, and their Hafte to ruin Health, Fortune and- Reputation, all that can afford them Enjoyment, in the very Beginning of Life : their earneft Purfuits of what they fre- quently defpife at the Time, and almoft always naufeate foon after they have attained it ; and the tormenting inward Conflicts, that they often experience, between two Paflions, both of them perhaps foolim, and both pernicious, which mall be preferred : furely thefe Things, and above all their triumphing in the Wifdom of thefe Things, and infulting thofe who are ftupid enough to follow the Rules of plain Reafon, and the Directions of God himfelf from Heaven, as the befl Guides to their pre- fent and future Well-being, might, without any great Effort, be fo defcribed, as to retort on their own Heads a~ double Share of the Contempt, which they are fo liberal in throw- ing about them. But however unwilling or unfit a wife Man may be to anfiver Fools ac- cording to their 'Folly ", at kaft he will fee it to be unworthy of his Notice; and go on, un- concerned, through the impotent Attacks of it, in the ileady Practice of t wbatfoever Tubings Prov. xxvi. 4, 5. VOL. II. A a are 354 SERMON XV. are true and honeft, whatfoever Things are lovely and of good Report ' -, recolle&ing daily that awful and repeated Declaration of the holy ye fas, Whofocver fiall b.e afiamed of. me and of my Words in tbis adulterous and fmful Genera- tion, of him alfojhalltbe Son of Man be ajhamed 9 be comet /j in the Glory of bis Father with the holy Angels" . Thenjhall the righteous Man, as the Book of Wij'dom beautifully exprefies it, Jtand in great Boldnefs before the Face offuch as made no Account of his Labours. And they, re- penting and groaning for Anguifo of Spirit, JJjall /ay 'within themfelves, This -was he, whom we had fome Time in Derijion, and a Proverb of Reproach. We Fools, accounted his Life Mad- nefs, and his End to be 'without Honour. How is he numbered among the Children of God, and his Lot is amongjl the Saints ! Therefore have we erred from the Way of Truth, and wearied eurfelves in the Way of Wickednefs and Dejiruc- tion. What hath our Pride profited us, and what Good hath our Vaunting brought us ? All thofe Things are payed' aw ay like a Shadow ; and as the "Duji that is blown away with the Wind. But the righteous live for evermore : their Re- ward alfo is with the Lord, and the Care of them is with the Moji High w . t Phil. iv. 8. u Mark via, 38. w Wifd. v. SER>- [ 355 ] SERMON xvi. EPH. v. ii. And have no Fellowjhip 'with the unfruitful Works of Darknefs, but rather reprove them. ^T"*HE Prevalence of Impiety and Immo- " rality in the World, hath not only made the original Duties of Mankind more difficult, by increafmg the Temptations to tranfgrefs them, but added to their Number many new Obligations of great Importance, relating partly to the Concern of preferving ourfelves, partly to the Charity of guarding others, from the general Infection. Our own Prefervation is doubtlefs to be the firfl Object of our Atten- tion, as we are primarily intruded with, and anfwerable for, our own Perfons, and have by Nature the ftrongeft Solicitude for our own Happinefs. But Zeal for that of our Fellow- Creatures ought certainly to fill the fecond Place in our Breafts ; and is a Duty much too little regarded, even by the good ; conlidering **H A a 2 how 356 SERMON XVI. how indifpenfably both Religion and Huma- nity, and indeed our common Intereft, require us to. promote what is right and fit, and re- ftrain each ether from Sin and Ruin, by all fuch Methods as we properly can. For every one is by no Means qualified to life every Method : and therefore, without prudent Re- flexion, many may both labour and fuffer much, without any Profpect of its turning to Account; nay, may involve themfelves in Guilt by immoderate Eagernefs to reform their Neighbours. But, though all mufr. con- fult their own Strength and Opportunities, and leave to thofe who are better able, and to the Providence of God, what they find them- felves unequal to : there ftill remains to every one of us a proper Share of this great Work ; and we ought to be faithfully diligent, within the Sphere of our Influence, be it larger or fmaller, to difcountenance Wickednefs and en- courage Piety and Virtue, by all thofe Ways, to which God, naving adapted our Powers and Circumftances, hath confequently called us. And as thefe vary greatly, fo the Apoitle hath given Room in the Text for treating of them all^ by mentioning the loweft Inftance of due Care in this Rfpect, having no Felloivfiip 'with the S E R.M O N XVI. 357 the unfruitful Works of Darknefs ; and the higheft, reproving them. I. The firft of thefe, barely not partaking in the bad Actions that others.commit, may feem perhaps to be fcarce doing any Thing for the oppofite Caufe. And yet, as the common Practice of Sin is the principal Plea in its Fa- vour, it is of great Confequence to mew, that the Practice is not univerfal: that there are Hill Perfons left, who fear God and love his Laws, who abhor an unworthy Deed, and defpife a criminal Pleafure. The profligate, fenfible that a virtuous Character is the fuperior one in Speculation, have Nothing left, but to quef- tion the Reality of it in Fact : and by reflecting very little, and convening with fuch only, or chiefly, as~are like themfelves, they become by Degrees almofl perfuaded, that all Men ani wicked, and cannot be otherwife. This Opi- nion extinguiihes Modefty, as well as deadens Confcience : they triumph in their imaginary Difcovery, degrading as it is to human Nature, #nd infult the Vanity of thole who prefume to think themfelves moral Agents. It is lamentable to obferve, how far they have fuc- ceeded in their monftrous Attempt to pervert the trpe Order of Things. While they gkry Aa 3 m 358 SERMON XVL in their Shame 9 ', too many grow amamed of what they ought to account their Glory : would wim to have their Performance of reli- gious Duties, and the Regularity of their Lives, unknown or disbelieved, or afcribed to fome other Motive than Principle j or, it may be, a few fafhionable Sins imputed to them, to fave their Reputations. By the Influence of fuch prepofterous Bamfulnefs, they often be- come at Length what they defire to feem : at leaft they fuffer others to fall, whom the Autho- rity of their Example might have fupported, and confirm the profane and vicious in their wrong Notions and Courfes. Another In- ducement, befides Cowardice, to this improper Conduct, is an Abhorrence of being thought oftentatious : which hath the more Weight, becaufe in all Matters, and efpecially in Reli- gion, whoever takes uncommon Pains to make a Shew, will be fufpected of not having much Reality. But if Affectation on that Hand be a Fault, Affectation on the other is a greater ; and the plain Rule of Behaviour lies between them : that every Chriilian go through his Chnil-ian Duty with Uprightnefs and Simpli- city; neither deiiring to bring the private * Phil. iii. 19. Parts SERMON XVI. 359 Parts of it into public View, nor labouring to make a Secret of his Faith and Practice in Cafes, where they would of Courfe be feen. A natural artlefs Procedure will as certainly vindicate itfelf, as dimoneft Contrivances will be detected. And therefore let no one fear to be thought, or, when Occailon requires, to let all Mankind perceive that he is rightly thought, religious and confcientious. The Regulation of our Appetites and PafTions, by Reafon and good Senfe, can never be a Ground of Con- tempt. Doing 'Jujlice and loving Mercy y is honoured throughout the Earth. And though it mould be added of the fame Perfon, who lives by thefe Rules, that he allb walks humbly with his God* : one doth not djfcern, why tliut mould leiien the good Opinion pre-conceived of him; or how thofe who every Day with abjed: Servility are worihipping others, no better than themfelves, for trifling Intereits, can pretend to think it ?vleannefs in him, that he honours and adores the Maker and Judge of all. Nay, let it be faid further, that he adores him fuitably to the Directions laid down in Scripture ; and, confcious of his own Igno- rance, Guilt, and Weaknefs, is willing thank- fully to accept Inftruclion, Pardon, Afuffcmce, t> Mic. vi. 8. A a 4 and 360 SERMON XVI. and eternal Life, the free Gifts of his heavenly Father, on the Giver's Terms, through Faith in the Merits of Jefus Cbrift, and the Grace of the Holy Spirit; ftill who hath a Right to blame him, unlefs he can prove, which no one ever hath done or will, that this is not the Way to Happinefs here and hereafter, and that any other is ? A virtuous, a religious, a Chrif- tian Character then, as it always deferves, will generally command Refpect : its Amiablenefs, its Importance to public, to private Welfare, will be vifible. And, in Proportion as Num- bers appear poiTefled of it, the vicious will be awed into Silence, and the modeller Part of them at leafl into outward Imitation, which may produce in Time, through God's Grace, inward Serioufnefs. But, however thefe may be affe&ed, all the well-inclined will rejoice in the Protection, and improve by the Example, of fuch declared Friends. Almoft every one may do fome Good in this Way, and poffibly far more than he imagines, merely by main- taining openly an uniform Tenour of pious and moral Behaviour, without taking any Pains to call the Attention of Mankind to it. But the rich, the noble, the powerful, the learned, the ingenious, the admired, thofe efpecially in whom feveral of thefe Advantages are united, may, SERMON XVI. 361 may, barely by manifefting themfelves to be fuch as they ought, each of them iingly re- form or preferve Multitudes of their Inferiors; and a Number of them combined oppofe and put to Flight the reigning Vices of the whole Age in which they live. Hence it is, that our Saviour hath laid fb great a Strefs on the Duty of confejjing him be- fore Men c ; and exhorted his Difciples thus, Te are the Light of the World; kt your Light fo Jhine before Men, that they may fee your good Works, and glorify your Father, which is in Heaven d . Hence alfo St. Paul, alluding pro- bably to the Expreffions of his Mafter, though not prefent when they were ufed, faith of thofe who are blamelcfs and barmlefs, the Sont of God, without Rebuke, that they Jhine in the Midjl of others as Lights in the World, holding forth the Word of Life*. II. After exhibiting a Pattern of Goodnefs in ourfelves, our next Care fhould be to pro- mote in a proper Manner, on all fit Occafions, the Efleem of whatever is good in others. The Generality attend not enough to moral Excellencies, and too often confider them in a wrong Point of View: by which Means they overlook, or jbmetimes conceive Prejudices Matth. x. 32. d Matth. T. 14, 16. c Phil. ii. 15, 16. againft, 362 SERMON XVI. againft, what they would elfe honour, and be proud to imitate. Therefore, whenever favour- able Opportunities prefent themfelves, they fhould be inftantly feized ; and the Rightnefs, the Lovelinefs, the beneficial Fruits of each Virtue {hewn to fuch as are not yet fufficiently fenfible of them : the Ridicule, which hath been unjuflly thrown on fome Duties, taken off; and the Mifreprefentations, which have rendered them contemptible, reclined : the !Plea of exceffive Severity, urged againft others, confuted ; and the real Difficulty of practifing them proved to be eligible, by the Shortnefs of its Continuance, and the bleiled Effects of overcoming it. At the fame Time we fhould exemplify thefe Truths, whenever we can, in the Characters of the worthy : on whom we fhould be always, endeavouring to turn the Eyes of our Acquaintance -, to place them ane recalled, by a lively Pveprefentation of their Guilt and Dan- ger, of which, perhaps, they had a very in- adequate, if any, Apprehenfion. But then we mull be very careful, unlefs we would intirely lofe all Influence, both at prefent and for the future, that we never bring a Charge without having inconteftable Proof of its Truth; that " Lev. xix. 17. SERMON XVI. 371 a genuine friendly Concern be evidently the Principle of all we fay that we exprefs more Sorrow than Anger, where Circumftances will allow it ; as they peculiarly do, where the Per- fon blamed hurts himfelf more than any one elfe : that we ufe tender Expoftulations by Choice ; and harm Expreffions, but above all, terrifying and threatening ones, only when Nothing elfe will prevent Ruin. For this is, doubtlefs, the Meaning of the Apoftle's Rule: of feme have Compqffion, making a Difference ;. others Javt 'with Fear, pulling them out of the Fire*. And even where the ftrongeft Marks of Difapprobation and Difpleafure are needful> they mould ever be {hewn without Infult or Haughtinefs, without the leafl Appearance of loving to reprimand, without exaggerating any Thing, or treating the Frailties of human Na- ture too feverely : indeed with fuch Attention to acknowledge and point out whatever in the gefteral Character of the Perfon concerned is valuable, or in the particular Circumftances of the Cafe excufable, as* may reconcile him, if poflible, to the Liberties taken with him, by the Conviction that they are taken un- willingly. " Jude 22, 23. B b 2 Manv 372 SERMON XVI. Many other Precautions, for the better Suc- cefs of this good Work, every one's Prudence will fuggeft to him, in the feveral Inffonces that come before him, according to the Nature of the Offence, the Temper of the Offender, and efpecially the Degree of Authority which the Reprover hath over him. Sometimes all Authority is heft laid afide, and foftened into mere Perfuaiion : fometimes a moderate Share of its Weight is wanted, to bear down a lefs complying Difpolition : at others, its whole Force is little enough to fetter a Stubborn Spirit. Here then we mufl each of us think and act for ourfelves : but with this Confider- ution ever prefent to our Minds, that not only a total Neglect of this Duty, but a Neglect of difcharging it in the moil effectual Manner that is incumbent on us, will be imputed to us for Guilt; as it was in the Cafe of //; who hiving contented himfelf with gently blaming his Sons, for what he ought abfo- lutcly to have forbidden them, and deterred them from, / ivi/t judge his Hoitfe for ever, laid God, for the Iniquity which he knowetb, becaufe his Sons made themfefoes vile, and he re~ /trained them not . i Sam. iii. 13. When, S E R M O N XVI. 373 When, therefore, mild Reprefentations have finall Effect, rougher Treatment muft be tifed. And if the Offender grows hardened to private Remonftrances, it becomes needful to apply the feverer Difcipline of more open Cenfure. Poffibly he may yet retain Seniibility enough to be moved by that : for which Reafon our Sa- viour appoints, that we obferve a Gradation : firft, tell our Brother bis Faults between us and him alone ; then take with us one or two more ; and, laftly, tell it unto the Church p ; let the whole Number of good Perfons, with whom we are both of us connected, try their Intereft with him. And if even that fail, and no Hope at all remain of him ; yet By-ftanders at leaft will thus both be put on their Guard againft fuffering by him, and warned againft imitating him. Therefore St. Pan! direds : them that Jin, doubtlefs meaning obftinately, rebuke be- fore all 9 that others alfo may fear q . Indeed were every one to be expofed for each Mifbehavi- our of which he is guilty, or even all fuch as he doth not immediately reform ; this Proce- dure would be unchriftian and inhuman : ma- ny good Perfons would pafs in common Efteem for very bad ; and many blamable ones, but of whofe Recovery there is Room for great Hope, P Matth. xviii. 15, 16, 17. * i Tim. v. 20. B b 3 would 374 SERMON XVL would be driven to Defpair of regaining any Character, and lay afide the Thought of grow- ing better. But there is no Need of being fo tender about the Reputations of thofe, who are totally abandoned to Sin. On the con- trary, it is of Importance to the World, that they mould be known for what they are : and not enabled to pafs themfelves upon Mankind for worthy Characters, by receiving the fame Regards with fuch in common Speech and Behaviour. He that faith unto the wicked, ^hou art righteous ', him jhall the People curfe, Nations fiall abhor him. But, to them that re- buke him, flail be Delight, and a good Bleffing Jhall come upon them " . There is frequently no other Weapon left againft fuch Perfons, but public Infamy. The Punishments of human Laws in Multitudes of Cafes cannot reach them. Thofe of a future Life fome have brought themfelves to doubt : many to over- look. But to the Difiike and Abhorrence of Mankind few or none can be infenfible : and every one that deferves it mould be made to, feel that he doth. Wickednefs is the great Difturber of the World : the Bane of all Peace and Comfort, civil and domeflic. Therefore r Prov. xxiv. 24, zc. every SERMON XVI. 375 every one hath a natural Right to ftand up and declare againft it: a Claim, that the Dif- grace which belongs to it, be inflicted on it. And in this Caufe good Men fhould act with Spirit; aflume the Authority, in which their Character will fupport them ; and not fuffer Guilt, which is by Nature timorous and cow- ardly, to lift up its Head : they fhould unite in the common Concern of oppofmg its Pro- grefs ; and, as the Prophet exprefTes it, be va~ liant for the Truth upon the Earth 1 . A Zeal, {hewn uniformly by the virtuous againft Vice and that alone ; kept free from all Mixture of perfonal Refentment or private Intereft ; appearing, by the Steps which it takes, not to proceed from Morofenefs of Temper, but from Principle, and conducted by a moderate Share of Prudence, will eafily refcue itfelf from wrong Interpretations, fbcure to itfelf Reve- rence from the World in general ; and pro- duce much Good, without proportionable Hazard or Difficulty. It muft, however, be confelTed, that neither is every one qualified equally for luch a Work; fome, by Nature, being little capable of exert- ing themfelves, or moving others, and fome again of fo warm Paiiions, that they muft not ' Jer. ix. 3. B b 4 allow 376 SERMON XVI. allow them Scope, even in the beft Caufe 2 nor will the Situation and Connexions of every one always by any Means permit him to appear againft ill Actions and ill People in the Man- ner that he could wifh. Yet no one is left without the Means of doing fomewhat towards it : and all that we are able to do, without ne- glecting other Obligations, is our Duty. Who- ever can look with juft the fame Eye on Good and Bad, provided his own prefent Advantage be out of the Queftion, hath no Love of Reli- gion, or Virtue in him. And whoever takes no Notice of the Difference will be fhrewdly fufpected of not feeing or not regarding it. The cooleft Spectator of other wrong Things that are done thinks immediately, when any happen to effect himfelf, that all ought to intereft themfelves on his Behalf, indeed can hardly do it too much. And therefore, when Things are done, which affect the Happinefs of others, the Welfare of Society, the Ho- nour of our Maker, our Redeemer, and our Sanctifier, we ought to intereft ourfelves for thefe. Perhaps we may object, that our Concern would be fruitlefs. And fo, per- haps, was that of David, when he faid, Rivers of Waters run- down mine Eyes, becaufc Men keep not thy Law. My Zeal hath even confu med SERMON XVI. 377 confuted me, becaufi they forget thy Words r . But certainly fo was that of juft Lot, who, dwelling among the Inhabitants of Sodom, in feeing and bearing 'vexed bis righteous Soul from Day to Day with their unlawful Deeds" . Yet they are pro- pofedas Objects, not of Blame, but Praife. And indeed uneafy Sentiments on fuch Occafions, however ineffectual otherwife,-may improve us confiderably, by reminding us, that ive are of God, and the World lietk in Wickednefs" -, pro- vided we carefully reftrain them, which itfelf will be a profitable inward Exercife,from run- ning into Excefs. Befides, whoever preferves this due Medium between Indifference and Vehemence, as he will be always prudently feeking Methods of reclaiming, or at leaft of checking the guilty, and confequently fecuring the innocent ; fo he will find more than anyone elfe can fuggeft to him : and though hated by the bad, or defpifed by the thoughtlefs, for this troublefome Activity, will be efteemed by many Fellow-labourers, many Converts whom he hath helped to make, many ready to fall, whom he hath feafonably flayed and ftrengthened. Or let him have ever fo much Caufe to fay in t Pfal. cxix. 136, 139, H 2 Pet. ii. 8. w i John v. 1 9. other 378 SERMON XVI. other Refpets, I have laboured in r cain, I have fpent my Strength for nought : yet furely his judgement is with the Lord, and his Work ivitb his God*. ' i x Ifaiah xlix. 4. S E R- t 379 ] SERMON XVII. LAM. iii. 40. Let us fear ch and try our Ways, and turn again to the Lord, ' I ^HE gracious and wife Creator of all * Things, as he hath made known to every Creature, by a fecret Inftinct, the Way of Life which belongs to its Frame and Con- dition : fo to Man he bath ftewn, both by his Affections and his Underftanding, what is goody and what he requires of him* Yet hav- ing placed him in a State of Trial, in which, thefe inward Principles might be perverted and miflead him, he hath gracioufly fuper- added external Manifeftations of his Will for our furer and completer Guidance : thus making our Rule of Duty evident and obliga- tory in the higheft Degree. No Courle of Action is more plainly fuited to the Nature of any Agent, than Religion and Virtue is to ours. For what can be more evidently natural, than fpr a reafonable Being to make Reafon his govern- 380 SERMON XVII. governing Principle; for a-focial Being to do juftly, and love Mercy,, and for a created one to walk. humbly with his God* % Agreeably there- fore to this peculiar Deftination, which allots to us Employments worthy to fill up an eternal Exiftence, whereas inferior Animals arrive very ibon, without contributing almoil any Thing to it themfelves, at the fmall Perfection of which they are capable, and there flop : Man is qualified, and, as Revelation fully allures us, defigned, for endlefs Improvement in Good- nefs and Happinefs, but fuch as (hall de- pend on his own Care and Indufhy, excited and affifted by the Grace of God. For this Purpoic, together with an inward Perception of what is right and fit for us to do, and what is other wife, we have alfo a Faculty of Self- Re flexion, which, preferring us to our own View, (hews us, what we have been and are. The Exercife of this Faculty is expreffed in the Text by fearching and trying our Ways-, and elfewhere by examining and proving our- fe/ves", and knowing theT bought s of our Hearts*; which Phrafes have their peculiar Import and Ufe. For as the Temper and State of our Hearts is the great Thing that we have to be a Mic. vi. 8. * i Cor. xi. 28, 2 Cor. xiii. 5. c Dan. it. 30. concerned 8 E R M O-N XVIL 381 concerned about in Religion: fo the Con fi dera- tion of our Ways, or the Actions in which our Temper is exerted and {hewn, muft dif- cover to us the Motives that influence it : jufl as, in the material Objects that furround us, we learn, from particular Facts and Ap- pearances, the general Laws by which the Frame of Things is governed. This Faculy of moral Reflexion, and the Self-Approbation or Dillike arifing from it, which we commonly call by the Name of Confcience? is the Character that diftinguifhes Man from the Beings below him : it is the Principle thatGod hath endued with an evident Right to direct our Lives : and, according as we employ or difregard it, we fhall advance or go back in real Religion. The Seeds of every Virtue were planted in the Soul of Man originally, each in its due Order and Proportion, without any Mixture of Evil. Yet even then, for Want of due Culti- vation by our firft Parents, they were fatally^ blafted,inftead of growing up to the Perfection for which they were defigned. But now, when our in ward Frame is fo unhappily difordered and weakened by their Fall, Watchfulnefs over it is become unfpeajk ably more neceilary than it was at 382 SERMON XVII. at firft. And fince, with a Nature thus prone to err, we are a confiderable Time from our Birth before we reflect on our Actions at all ; and, after that,' do it very imperfectly ; it can- not fail, but our own bad Inclinations, and the Cuftoms of a bad World, muft have led us all afide, more or lefs, from the right Path, before we knew diftinclly which it was. Nor have we, many of us, it may be feared, made fo early or fo effectual an Ufe, as we might, of the Faculty of Self- Government, in that Seafon of warm and hafty Paffions which quickly follows the firft confiderable Ufe of Reafon. And, if not, we may be fKll furer of finding many Things within us that want Correction. A great Part of thofe around us, we fee, are quite wicked. And in the few that are feriouily good, the moft fuperficial Obferver and moft charitable Interpreter will difcern a great Num- ber of Faults and Imperfections unreformed. Since therefore Failures in Point of Duty are, from the Nature of the Thing, to be appre- hended, and have in Fadt happened to all the reft of the World : if we were not ufually, by a moft prepofterous Kind of Negligence, lefs attentive to ouffelves than to others, we mould be likely to perceive the moft Diforders in that Breaft, SERMON XVII. 383 Breaft, with which we have the mod Oppor- tunities of being intimately acquainted. But, at leail, there is Ground enough for us to ex- amine, what our State really is : tofearch and try our Ways ; that, if we have erred in any Thing, we may turn again to the Lord, And though it is very apparent, that fuch a Resolution may have many good Confequences, and can have no bad ones, if executed in the Manner, which every Man's Reafon, and the Word of God, will fuggeft to him : yet, for your further Encouragement and Direction, I {hall lay before you particularly, I. The Advantages that may arife from this Inquiry. II. The chief Things requiiite for per- forming it aright. I. The Advantages that may arife from it. A confiderable Part of the wrong Conduct of Mankind proceeds, not fo much from any ftrong Inclination to do amifs,asfrom being fo unhap- pily though tlefs, that the flighted Motive is enough to determine their Choice any Way. We engage at firft in this or that Sort of Beha- viour, we fcarce know why or how : then go on of Courfe in the Way we have fet out in, xvithout ever thinking whither it leads us; and 6 by 384 S E R M O N XVII. by Ufe grow fond of it, and zealous for it ; yet are too indolent all the while once toafk our- felves, perhaps, whether we are aiming at any Thing; or, however, whether it be at what we ought; or fomething of little Importance, if not hurtful or criminal. Now this Cafe, without Reflexion, is quite irrecoverable ; and a little Reflexion in Time would eaiily fet all right. Nay, even where vehement Paffions hurry Perfons into Follies and Sins, it was for Want of this wholfome Difcipline at firft, that their Paffions gained the Maftery; and applying it fteadily for fome Time will be a fure Means, through God's Bleffing, of reducing them again to Subjection. For there is no Pof- fibility, either of viewing a bad Action, in a full Light, without Abhorrence, or of weighing its Confequences without Terror. Wickednefs, therefore, always banifhes Thought, and Piety and Virtue encourage it. A good Man, far from being driven to hide his inward Condition from himfelf, though he find many Things that want ftill to be amended, yet finds at the lame Time fo many, which, through the Aid of God's Holy Spirit, are already grown, and daily grow- ing better, that he feels no Joy equal to that of his Heart telling him, what he is. But the guilty SERMON XVII. 385 guilty Mind is driven by Fear and Shame to ftifle the Voice of Nature and Confcience, that ftruggles in the Breaft for Utterance. Every one that doeth Evi/, tyteth the Light, neither cometh to the Light, left: his Deeds fiould be re- proved: but he that doeth Truth, cometh to the Light, that his Deeds may be made manifeft, that they are wrought in God*. And therefore the Pfalmift fpeaks of Self-amendment, as the immediate Fruit of Self-infpeftion. I thought on my Ways, and turned my Feet unto thy Tef- timonies : I made Hajie, and delayed not to keep thy Commandments e . Nor doth it only excite in us good Refo- lutions, but furnifhes Directions how to put them in Practice. Reflexion will mew us, and Nothing elfe can, by what Defect within, or what Opportunity without, each of our Faults got Ground in our Breafls : and which is the Way to root it out again. For Want of this Knowledge, Multitudes try in vain to correct the Diforders of their Hearts and Lives ; and only here and there one recovers, as it were by Force of Conftitution ; whilft Numbers perim, who might have been preferved bya competent Acquaintance with the Method of .Cure. For d John iii. 20, 21. c Pfal. cxix. 59, 60. VOL. II. C c every 386 SERMON XVII. every fmgle Cafe requires to be in fome De- gree differently treated ; and muft therefore, in Order to it, be particularly ftudied. Strong Refolutions indeed may fometimes do a great deal : but very often Strength, unaffifted by Skill, waftes itfelf to no Purpofe : and the bad Succefs of vehement Efforts ill-directed, leaves little Ability, and lefs Heart, for fur- ther Endeavours. Another Ufe of fearching frequently into our paft Ways is to preferve ourfelves from the fecret Approach of future Dangers. The firfl Deviation from their Duty is in moil Perfons but fmall ; and its Progrefs, for fome Time, gentle and' unnoticed by themfelves \ till they have infenfibly gone fuch a Length, that they are tempted to defpair of being able to return. And therefore attending to little Errors is the fafeft Method to prevent great ones. But even where we have yet been guilty of none, Obfer- vation will mew us many Tendencies that we have to Sin ; many weak and expofed Places in our Minds, unlikely to withftand the AiTaults, that muft be expecled in fuch a World as this. And hence we mall be forewarned to avoid the Temptations that will endanger us; to prepare ourfelves for fuch, as we cannot avoid; and SERMON XVIL 387 and flrengthen our inward Frame with fuch Care,, that it may be Proof againft the various Accidents of Life. 'Till this is done in fome good Degree, Reflexion, though always of the higheft Ufe, will often be very unpleafing, by fetting before our Eyes the difagreeable View of our Faults. But when we have tolerably well reformed and fortified our Minds, then the Exercife of it will grow delightful, every Day beyond other. And when once we can lay to ourfelves, on fure Grounds, that we have fought the good Fight* 9 and gotten the Victory, and have only the fcatte'red Remains of the Enemy left to pur- fue and deftroy ; how inexpreffible will the Satisfaction be, to enjoy the Approbation of our own Hearts, and the Coniciouihefs of God's Favour; to look back and fee the Dangers, from which we are efcaped ; to feel within, that a Temper of Piety and Vir- tue is indeed the Happinefs of Man ; and ex- perience the continual Increafe of that Tem- per, continually diminifhing our Burthens and Sorrows, and opening to us new Scenes of Enjoyment, to which we were Strangers be- fore ! f 2 Tim. iv. 7. C c 2 All SERMON XVIL All thefe are general Advantages flowing from the Practice of Self-infpe&ion. But in many Cafes it hath a yet more efpecial good Influence. A diftincl: Knowledge of ourfelves will greatly fecure us from the ill Effects of Flattery, which would perfuade us that we are what we feel we are not; and enable us to bear unjuft Reproach, thinking it a very fmall Tubing that we foould be judged of Mans "Judgement , when we can reflect with Comfort, that he 'who judge th us is the Lord 1 . Experience of our Infirmities will teach us Humility, and move us to Companion and Forgivenefs, ac- cording to the Apoflle's Direction : Brethren, if a Man be overtaken in a Fault, rejlore fuch an one in the Spirit of Meeknefs, confidering thyfelf, left thou alfo be tempted*. Experience where our Strength, as well as our Weak- nefs lies, will mew us, how we are beft able to ferve God and our Fellow-creatures j what we may attempt, what will be too much for us. And ftricl: Obfervation of our own Hearts will qualify us, beyond all Things, to give ufeful Cautions to others, and direct their Steps in the right Way. i Cor. iv. 3. k Gal. vi. i. But, SERMON XVII. 389 But, in Order to receive thefe or any Bene- fits from Self-inquiry, there are II. Some Rules to be obferved for conduct- ing it properly. Of thefe the fundamental one is, that we confider it as a religious Duty ; perform it as in the Prefence of God ; and earneftly beg him, to fhew us in a true Light to ourfelves. Who can tell how oft he offendeth ? deanfe thou me from my fecret Faults 1 . Try me, O God, and fcek the Ground of my Heart : prove me, and ex- amine my 'Thoughts. Look 'well, if there be any Way of Wickednefs in me : and lead me in the Way ever/ajlmg k . A ferious Regard to the mofl awful, and yet moft gracious of Beings, will be a conftant Prefervative againft all the Errors, however oppofite, to which we are liable in this Matter. Some are fb very fenfible before-hand of their own Condition in general, that they are afraid of examining into it particularly : or, if they do begin the Enquiry, they have not Cou- rage to carry it on. For the more we reflect on our Faults, the more we muft feel that Shame and Remorfe, which God hath placed in our Minds, as he hath done the Senfe of i Pfal. xix. 12. k Ib.cxxxix. 23, 24. C c 3 Pain 39 .SERMON XVII, Pain in our Bodies, to reftrain us from pro* ceeding in what would deftroy us. Now moft Perfons are willing to recover their bodily Health, how much foever they fuffer in the Cure : but to regain a right State of Soul, on which all depends, they will bear Nothing, So, becaufe their Condition is bad, they let it go on to be daily worfe ; rather than have the Uneafinefs of thinking of it, to make it better. Yet neglecting to look into our worldly Affairs becaufe we think them defperate, every one owns to be wrong : and muft it not then be infinitely more fo in our eternal Concerns, which can never be defperate, but from our refufing to look into them ? As foon, there- fore, as any one finds an Averfion to Self- inquiry beginning, he fhould inftantly break through it, fet about the Work, and never ftop till he hath finilhed it. For then is the Seafon of Trial, that in all Likelihood may determine his State for ever after. The Averfion will increafe, if we yield to it ; and the Habit of Sin grow ftronger : the next Effort will be ft ill more uneafy, and confequently fainter, than the prefent ; and all will end in a total Defpair of becoming what we ought. Yet, at the fame Time, we muft reflect now and then, whether we will SERMON XVII. 39 t will or not : and may, even by tranfient Thoughts, undergo more Pain to no Purpofe, than would have wrought a Cure. But mould any Thing happen, as many may, to awaken us into a full and lafting View of our Condition, when perhaps we may be fo far enflaved to Sin, as to practice it on, with our Eyes open to all its Horrors ; this would be a dreadful Scene indeed. Or could we be fo fatally fuccefsful, as to banim Thought intirely ; it would only be loiing the Senfe of Part of our Mifery, and with it, all Hope of Happinefs. Let us therefore neither be too tender, nor too proud, to bear infpecting our Hearts and Lives : and, that we may bear it well, let us learn to moderate, if we have Need, the Uneafinefs which it may give us. For every PafTion that we have may be raifed fo high, as to defeat its own End. And though we can diflike No- thing fo juftly, as our Faults ; and very few diflike them near enough ; yet if we diflike our- felves for them too much to have Patience to think of them, and mend them ; that runs into a new Fault : and we mould check ourfelves for it, mildly indeed, but very carefully ; con- lidering well both our natural Frailty, and our Maker's Goodnefs : but efpecially the Promifes C c 4 * of 392 S E R M Q N XVII. of Forgivenefs and Grace, which he hath re- corded for our Ufe in his holy Word : not in Order to reconcile us at all to Sin, but in a reafonable Degree to ourfelves. And howmor-r tifying foever a needful Examination may ftill prove, it is furely worth while to fupport the moft painful Reflexions for the prefent, when it will fecure us a Succeflion of pleafing and happy ones ever after ; and verify that encou- raging Account, which the Son of Sirach hath given of this whole Matter : Wifdom exaltetb her Children, and layeth hold of them that feek her. He that holdeth her fafl ftall inherit Glory : and wberefoever Jhe enters, the Lord will blefs. At frft JJje will walk with him by crooked Ways, and bring Fear and Dread upon him, and torment him with her Difcipline ; until Jhe may trujl his Soul, and try him by her Laws. Then will foe return the Jlrait Way unto him, and comfort him, and Jhew him her Secrets. But if he go wrong, foe will forfake him, and give him over to his own Rum, Obferve the Oppor- tunity, and beware of Evil 1 . But mod Perfons are in the contrary Ex- treme to this over-great Senfibility ; and by no Means apprehend fufficiently, what Spirit they \ Ecclus iv. 1 1 20. are SERMON XVII. 393 (ire of*, or what Lives they have led. The Courfe of Behaviour to which we are inclined, efpecially if we have fallen into it early, and find others do not fcruple it, we are very un- willing to fufpect of any Thing wrong ; very apt to ftifle our Sufpicions, if they rife ; and to take it much amifs, if others intimate their Judgment of, what furely we ought to under- ftand heft, our own Conduct. Therefore, be- fore we can at all depend on the good Opinion we may entertain of ourfelves, we mould afk our Hearts, and make them anfwer honeftly : Have we fearched our Ways at all ? Have we fearched the Whole of them ? And have we done it with Impartiality and Diligence ? Or winked a little, where we did not care to look ; forgot a few Things, that we had no Pleafure in remembering ; and coloured over what we found, without it, would appear difagreeable ? A fond Affection, even to others, can make us wonderfully blind to their Defects : and much, more may it in our own Cafe. So that, unlefs we have examined with great Accuracy, though we know Nothing by ourfehes, yet are we not thereby jujlified" : and what we may call the Teflimony of our Confcience, may be given fo I Cor, iv. 4. unfairly 394 SERMON XVII. unfairly as to be of no Weight. For If a Man think himfelf to be Something, when he is Nothing y he deceiveth himfelf. But let every Man PROVE his own Work, and then/hall he have Rejoicing in himfelf . Let us, therefore, carry always in our Minds the instructive Remark of Solomon, that every Way of a Man is right in his own Eyes, but the ~Lord ponder eth the Hearts*. And let us be careful fo to ponder and judge our own Hearts now, that we may be able, through the Mercy procured for us by our blelied Redeemer, to ftand his final Judgment hereafter. Nor muft we examine only into the weak and fufpicious Parts of our Characters and Con- duel: -, but thofe which procure us the moil Ap- plaufe from others and ourfelves : for Want of which, even Vices, a little difguifed, may pafs upon us for great Virtues ; and we may be do- ing, with intire Satisfaction, what we mould abhor, if we understood it right. This is the Way to grow in Love with our Faults, inftead of correcting them ; and therefore we mould often call to Mind that furprizing, but too common, Character of the Church of Laodi- cea-y Thou Jay eft, lam rich, and increafed with Goods t and have Need of Nothing: and knoweft Gal. vi. 3, 4. P Prov. xxi. 2. I not, SERMON XVII. 395 not, that thou art wretched, and miferable, and poor, and blind, and naked*. Nor are thefe general Grounds of Caution the only ones ; but every Perfon will find, on Inquiry, particular Reafons for being watchful and diftruftful of himfelf, in fome Point or other; ariiing, perhaps, from unhappy Experi- ence of Failures, at lean: from Conviction of the Dangers incident to his natural Difpoli- tion, Age, Employment, Company j and, which is a Matter of no fmall Confideration, Rank in the World, For they above all, mould be careful in fearching their own Breafts, whofe higher Condition fubjecls them molt to Flattery, and removes them fartheft from hearing Cenfure. But though it is very uncommon for Per- fons to carry their Sufpicions of themfelves far enough, yet we may carry them too far ; efpe- cially if we examine ourfelves, as it may be moft People do, only or chiefly when we are under fome ftrong Degree of Sorrow or Fear. For then we fhall be apt not only to fuffer groundlefs Uneafinefs, by thinking much too ill of our prefent State, which is by no Means a Duty : but to defpair, and lay aiide the En- Rev. iii. 17. deavour 396 SERMON XVII. deavour of becoming better, which would be a definitive Error. The proper Time for Self- infpedion, therefore, is, when we are in the calmeft and evenefl State of Mind, neither carelefs and prefumptuous, nor terrified and defponding. And we mould often repeat the Work, place ourfelves and our Actions in dif- ferent Points of View, and compare the Refult of our feveral Obfervations, that one may recti- fy or confirm another. Nor will it be at all fufficient to fee what we have been and are, without confulting the Word of God, as well as our Confciences, which may elfe mifguide us, to learn what we ought to be. And though it would be an unhappy Weaknefs to affright or entangle ourfelves, by imagining the Rule of our Duty flricler than it is ; yet it may be a fatal Miftake to flatter ourfelves, by imagining it lefs ftricl: : and the plain Way is, firft to judge of it reafonably and uprightly, then to try our Condition by it impartially and fre- quently. The more conftant we are in doing this, the eafier, the more beneficial, the more fatisfadory, it will be : whereas long Intervals will only give Time for ill Habits to ftrengthen and multiply, till we mall have no Heart to attempt a Reformation of them. And SERMON XVII. 397 And though the clofeft Attendance on this Duty may, at prefent, be far from producing all the good Fruit we could wifh, it lliould ne- ver difcourage us from proceeding in what we know to be neceflary. Beginnings in almoft every Thing are laborious and imperfect : and we make a flow Progrefs at firft, even in what afterwards we come to excel in. The fmalleft Step we can take towards Self-amendment is advancing fomewhat towards Happinefs: and if our Zeal continue, our Difficulties will af- furedly leflen, and our Proficiency grow quicker. For though of ourfehes ivc can do Nothing 1 ; yet God give th Power to the Faint ; and to them that hai'e no Might, he incrcnfeth Strength. They that wait on the Lord jhall run and not be weary, they jball walk and not faint* . And as the worft of Men ought not to give up themfelves as incapable of becoming good, nor thofe in the loweft Rank of Goodnefs to defpair of becoming eminent in Time ; fo nei- ther mould thofe who are in the higheft in- dulge too great a Complacency in their own Improvements ; much lefs a Contempt of others, or an Imagination, which the great Apoflle difclaims, as though they had already r John xv. 5. 2 Cor. iii. 5. * If. xl. 29, 31. attained. 398 SERMON XVII. attained, either 'were already perfeSi. But the common Duty of all, to exprefs it in his fol- lowing Words, is, forgetting thofe Things which are behind, and reaching forth unto thofe Things which are before, to prefs towards the Mark, for the Prize of the high Calling of God in Chrijl Jefus ( . Which that we may all ob- tain, he of his infinite Mercy grant, &c. 1 Phil* iii. 12, 13, 14. END OF VOL. IL UNIVERSITY OF CALIFORNIA LIBRARY Los Angeles This book is DUE on the last date stamped below. rm L9-37i-3,'57(C5424s4)444 3 1158010454469 513 JsMt 179 v.l