THE LIBRARY 
 
 OF 
 
 THE UNIVERSITY 
 OF CALIFORNIA 
 
 LOS ANGELES 
 
 IN MEMORY OF 
 
 Lucius K. Chase 
 Maria Catkins Chase 
 
 PRESENTED BY 
 
 Ransome W. Chase 
 David P. Chase
 
 SERMONS 
 
 O N 
 
 Various Subjects. 
 
 VIZ. 
 
 1 Of our New Birth in 
 
 CHRIST JESUS. 
 If. On Religious Society. 
 
 III. On the Benefits of an 
 Early Piety. 
 
 IV. On Self-Denial . 
 
 V. On Interceflion. 
 
 VI. The Almoft-Chriftian. 
 
 VII. On Juftification. 
 
 VIII. Of the heinous Sin 
 of profane Curfing and 
 Swearing. 
 
 IX. On the great Duty of 
 Family Religion. 
 
 X. Thankfulnefs for Mer- 
 cies received a neceC- 
 fary Duty. 
 
 By GEORGE WHITEFIELD, A. B. 
 
 of Pembroke-College, Oxford. 
 
 LONDON, 
 
 Printed for C. RIVINGTON at the Bihle and Cro-wn in St. 
 Paul's Church-yard^ and J. HUTTON at the Bible and 
 Suft } next the Rofe Tavern without Temple-Bar. 1739. 
 Price bound 3*. 6d,
 
 ex 
 
 THE 
 
 CONTENTS. 
 
 SERMON I. 
 
 THE Nature and Ncceffity of 
 our New-Birth in Chrifl Jefus> 
 in order to Salvation. 
 
 Preach'd in the Church of St. Mary Radcliff'm 
 BriJloL 
 
 i COR. 17. 
 
 If any Man be in Chrift t he is a new Creature. 
 
 Page 5 
 
 SER- 
 
 937305
 
 CONTENTS. 
 
 SERMON II. 
 
 The Nature and Neceffity of Society 
 in general, and of Religious Society 
 in particular. 
 
 Preach'd in the Parifh Church of St. Nicholas 
 in Briftol; and before the Religious Socie- 
 ties, at one of their General QuarterJy- 
 Meetlngs, \nBow-Churcb London, intheYear 
 
 E CCLES IV. 9, 10, 12. 
 
 Vivo are better than one, becaufe they have a 
 good Reward for their Labour. 
 
 For if they fall, the one will lift up his Fellow : 
 But woe be to him that is alone when he fall- 
 etb ; for he hath not an another to help him up. 
 
 Again, if two lye together, then they have Heat-, 
 but how can one be warm alone ? 
 
 And if one prevail againjl him, two flail witb- 
 ftand him ; and a threefold Cord is not quickly 
 broken. _ P- 35 
 
 SERMON III. 
 The Benefits of an Early Piety. 
 
 Preach'd at Bow-Church London, &c. on Wed- 
 nefday, Sept. 28. 1737. 
 
 ECCLES xii. i. 
 
 Remember tby Creator in the Days of thy Youth. 
 
 65 
 
 SER-
 
 CONTENTS. 
 
 SERMON IV. 
 
 The Extent and Reafonablenefs of Self- 
 Denial. 
 
 Preach 'd at the Parifh Church of St. Andrew 
 Holborn, on Sunday Oflober 9. 1737. 
 
 LUKE ix. 23. 
 
 And he faid unto them all. If any Man 'will 
 com? after me, let him deny bimfelf. p. 89 
 
 SERMON V. 
 
 Interceffion every Chriftian's Duty. 
 
 Preach'd at the Parifh Church of Great St. 
 He lien t on T'uefday December 27, 1737. 
 
 i TH ESS. v. 35. 
 Brethren^ Pray for us. 1 1 3 
 
 SERMON VI. 
 
 The Almoft-Chriftian. 
 
 Preach'd at the Parifli Church of St. John, 
 
 Wapping. 
 
 ACTS xxvi. 28. 
 
 Almoft thou perfuadejl me to be a Cbriftian. 137 
 
 SER-
 
 CONTENTS. 
 
 SERMON VII. 
 
 Of Juftification by Chrtft. 
 
 Preach 'd at the Parifh Church of St. Anthotin. 
 
 i COR vi. ii. 
 
 But ye are juftified. 163 
 
 SERMON VIII. 
 
 The heinous Sin of profane Curfing 
 and Swearing. 
 
 Preach'd at the Parifti Church of St. Nicholas 
 Cole-Abbey. 
 
 MATTH. v 34. 
 But I fay unto you. Swear not at all. 187 
 
 SERMON IX. 
 
 The great Duty of Family Religion. 
 
 Preach'd at the Parifli Church of St. VedaJI, 
 
 Fo/ier-Lane. 
 
 JOSHUA xxiv. 15. 
 
 As for me and my Houfe t we will ferve the 
 Lord. 207 
 
 SER-
 
 CONTENTS. 
 
 SERMON X. 
 
 Thankfulnefs for Mercies received a 
 neceffary Duty. 
 
 A Farewell Sermon preach'd on Board the 
 Whitaker, at Anchor near Savannah in 
 Georgia, on Sunday May 17, 1738. 
 
 PSALM cvii. 30, 31. 
 
 Then are they glad becaufe they are at Reft, and 
 Jo he bringeth them unto the Haven where 
 they would be. 
 
 O that Men would therefore praife the Lord 
 for his Goodnefs, and declare the Wonders 
 that he doethfor the Children of Men. 233 
 
 SER-
 
 THE 
 
 NATURE andNECEssiTY 
 o F o u R 
 
 NEW BIRTH 
 
 I N 
 
 CHRIST JESUS, 
 
 In order to SALVATION. 
 
 A SERMON preached in the Church of 
 St. Mary Radclife in BrifloL
 
 (3) 
 
 THE 
 
 PREFACE. 
 
 THE Importunity of Friends, the Aft 
 per fiom of Enemies, the great Scarcity of 
 Sermons on this SubjeSt among the Divines of 
 our own Church, and not any overweening Con- 
 celt, I trufl, of the Worth of the Perfor- 
 mance, were, amongfl divers others, the Reaforis. 
 that induced me to permit the Publication of 
 this very plain Difcourfe. 
 
 What Reception it may meet with from tbe 
 Publick, it behoves me, for my own fake, to be 
 very little concerned about. But I humbly hope, 
 that as God was pleafed to give it furprizing 
 Succefs when delivered from the Pulpit, fo tht 
 fame Gracious Being will continue to co-ope- 
 rate with it from the Prefs : And then, if it 
 be thereby made injlrumental towards the con- 
 viewing any one Sitmer, or confirming any one 
 Saint, I fiall not be folicitous about the Cen- 
 fures that may be pajftd, either on the Simpli- 
 B 2 aty
 
 (4) 
 
 city of the Style, or, on the Touth of the Au- 
 thor. 
 
 I hope it will be permitted me to add my 
 hearty Wijhes, that my Reverend Brethren, the 
 Minifters of the Church of England, (iffucb 
 an one as I may be worthy to call them Brethren) 
 would more frequently entertain their People 
 with Difcourfes of this Nature, than they com- 
 monly do : And that they would not, out of a 
 fertile Fear of difpleafmg fome particular Per- 
 Jbns y fail to declare the whole Will of GOD 
 to their refpeftive Congregations-, nor fuffer 
 their People to rejl fatisfied with the Shell and 
 Shadow of Religion, without acquainting them 
 with the Nature and NeceJJity of that Inward 
 Holinefs, and Vital Purity of Heart, which 
 their ProfeJ/ion obliges them to afpire after, 
 and without which no Man living can comfort- 
 My fee the LORD. 
 
 SERMON
 
 (5) 
 
 SERMON I. 
 
 Of our New Birth in C H R i s T 
 
 JESUS. 
 
 2 Go R. v. 17. 
 
 If any Man be /# CHRIST, he is a 
 new Creature. 
 
 THE Do&rine of our REGENERA- 
 TION, or NEW BIRTH in CHRIST 
 JESUS, tho' one of the moft fun- 
 damental Doctrines of our holy Religion ; 
 though fo plainly and often prefled on us in 
 Sacred Writ, that he that rum may read ; nay, 
 though it is the very Hinge on which the 
 Salvation of each of us turns, and a PoinC 
 too in which all fincere Chriftians, of what- 
 ever Denomination, agree j yet it is fo feldom 
 confidcred, and fo little experimentally under- 
 ilood by the Generality of ProfefTors, that 
 B 3 were
 
 -} Of our NEW BIRTH 
 
 were we to judge of the Truth of it by 
 the Experience of moft who call themfelves 
 Cbriftians, we mould be apt to imagine they 
 bad not fo much as heard whether there be 
 any fuch thing as Regeneration or no. It 
 is true, Men, for the moft part, are Orthodox 
 in the common Articles of their Creed j they 
 believe there is but one GOD, and one Medi- 
 ator between Gop and Man, even the Man 
 CHRIST JESUS ; and that there is no other 
 Name given under Heaven, whereby they can 
 be faved, befides His : But then tell them, 
 They mutt be REGENERATE, they muft be 
 PORN AGAIN, they mufl be renewed in the 
 very Spirit, i. e. in the inmofl Faculties of their 
 Minds, e'er they can truly call CHRIST Lord, 
 Lord, or have any Share in the Merits of his 
 precious Blood; and they are ready to cry out 
 with Nicodemus, How can thefe things be ? 
 or, with the Athenians, on another Occa- 
 fion, What will this Babbler fay ? He feem- 
 eth to be a letter-forth of Jlrange Dotfrines, 
 bccaufe we preach unto them CHRIST, and the 
 New Birth. 
 
 THAT I may therefore contribute my Mite 
 towards curing the fatal Miftake of fuch Per- 
 fons, who would thus put afunder what GOD 
 has infeparably joined together, and vainly ex- 
 peft to be juflined by CHRIST, /. e. have their 
 
 Sins
 
 in CHRIST JESUS, 
 
 Sins forgiven, unlefs they are alfo fan&ifi 
 *. e. have their Natures changed, and made 
 holy ; I fhall beg Leave to inlarge on the Words 
 of the Text in the following manner. 
 
 Fir/t, I fhall endeavour to explain what is 
 meant by being in CHRIST: If any Man 
 be in CHRIST. 
 
 Secondly, What we are to underfhnd by be- 
 ing a New Creature. If any Man be 
 in CHRIST, (fays the Apoftle) he is a new 
 Creature. 
 
 Thirdly^ I fhall produce fome Arguments to 
 prove Why we muft be New Creatures 
 e'er we can be in CHRIST. 
 
 Fourthly and lajily, I mail draw fome In- 
 ferences from what will have been deli- 
 vered, and then conclude with a Word or 
 two of Exhortation from the Whole. 
 
 I. AND firfl then, I am to endeavour to ex- 
 plain what is meant by this Expreflion in the 
 Text, If any Man be in CHRIST. 
 
 Now a Perfon may be faid to be "tn CHRIST 
 two Ways. Firft, only by an outward Pro- 
 feflion. And in this Senfe, every one that is 
 called a Chriftian, or baptized into CHRIST'S 
 Church, may be faid to be tn CHRIST. But 
 that this is not the fole Meaning of the Apo- 
 B 4 flic's
 
 I Of our NEW BIRTH 
 
 ftle's Phrafe now before us, is evident, becaufe 
 then every one that names the Name of 
 CHRIST, or is baptized into his vifible Church, 
 would be a new Creature. Which is notori- 
 oufly falfej it being too plain, beyond all 
 Contradiction, that comparatively but few of 
 thofe that are born of Water^ are born of the 
 Spirit likewife j or, to ufe another Scriptu- 
 ral way of fpeaking, Many are baptized with 
 Water, which were never, effectually at leaft, 
 baptized with the HOLY GHOST. 
 
 To be in CHRIST therefore, in the full 
 Import of the Word, muft certainly mean 
 fomething more than a bare outward Profef- 
 iion, or being called after his Name For, as 
 this fame Apoftle tells us, All are not Ifra- 
 elites that are of Ifrael, i. e. when applied 
 to Chriftianity, all are not real Chriftians that 
 are nominally fuch. Nay, that is fo far from 
 being the Cafe, that our BleiTed LORD himfelf 
 informs us, That many that have prophefied 
 or preached in his Name, and in his Name 
 caft out Devils, and done many wonderful 
 Works, mall notwithflanding be difmifled at 
 the laft Day with a Depart from me, I know 
 you not y ye Workers of Iniquity. 
 
 IT remains therefore, that this Exprefilon, 
 If any Man be in CHRIST, muft: be underftood 
 ia a fecond and clofer Signification; viz. to be 
 
 in
 
 in C H R i s T J E s u s. 9 
 
 in him fo as to partake of the Benefits of his 
 Sufferings : To be in him not only by an out- 
 ward Profeffion, but by an inward Change 
 and Purity of Heart, and Cohabitation of his 
 Holy Spirit : To be in him fo as to be myfti- 
 cally united to him by a true and lively Faith, 
 and thereby to receive fpiritual Virtue from 
 him, as the Members of the natural Body do 
 from the Head, or the Branches from the 
 Vine : To be in him in fuch a manner as the 
 Apoftle, fpeaking of himfelf, acquaints us he 
 knew a Perfon was -, I knew a Man in CHRIST, 
 fays he, /. e. a true Chriftian ; or, as he him- 
 felf defires to be in CHRIST, when he wifhes, 
 in his Epiftle to the Pbi/iffians, that he might 
 be found in him. 
 
 THIS is undoubtedly the full Purport of the 
 Apoftle's Expreffion in the Words of the Text ; 
 fo that what he fays in his Epiftle to the Ro- 
 mans about Circnmcifion, may very well be 
 applied to the prefent Subjecl, viz. That he 
 is not a real Chriftian, who is only one out- 
 wardly y nor is that true Baptifm, which is 
 only outward in the Flejh : But he is a true 
 Chriftian, who is one inwardly, whofe Bap- 
 tifm is that of the Heart, in the Spirit, and 
 not merely in the Water, whofe Praife is not 
 of Man, but of GOD. Or, as he fpeaketh in 
 another Place, Neither Circumcifon nor Un- 
 
 circumci/ion
 
 td Of our NEW BIRTH 
 
 circumcifion availeth any thing of itfelf, but 
 a new Creature. Which amounts to what* he 
 here declares in the Verfe now under Confi- 
 deration, that if any Man be truly and proper- 
 ly in CHRIST, he is a new Creature. 
 
 II. WHAT we are to underftand by being & 
 New Creature, was the next and fecond 
 [ general Thing to be confidered. 
 
 AND here it is evident at the firflView, 
 that this Expreffion is not to be fo explained 
 as tho' there was a Phyfical Change required 
 to be made in us, i. e. as tho' we were to be 
 reduced to our primitive Nothings and then 
 created and formed again. For, fuppofing we 
 were, as Nicodemus ignorantly imagined, to 
 enter a fecond time into our Mother's Womb y 
 and be born, alas ! what would it contribute 
 towards rendering us fpiritually new Crea- 
 tures? Since that which was born of Flefh 
 would be Flem ftill, i. e. we mould be the 
 fame carnal Perfons as ever, being derived 
 from carnal Parents, and confequently receiv- 
 ing the Seeds of all manner of Sin and Cor- 
 ruption from them. No, it only means, that 
 we muft be fo altered as to the Qualities and 
 Tempers of our Minds, that we muft intirely 
 forget what manner of Perfons we once were. 
 
 Aa
 
 in C H R i s T J E s u s\ 'if 
 
 As it may be faid of a Piece of Gold that was 
 in the Ore, after it has been cleanfed, purified 
 and polifhed, that it is a new Piece of Gold: 
 As it may be faid of a bright Glafs that has 
 been covered over with Filth, when it is wiped, 
 and fo become tranfparent and clear, that it 
 is a new Glafs ; Or, as it might be faid of 
 Naaman, when he recovered of his Leprofy, 
 and his Flefh returned unto him like the Flefh 
 of a young Child, that he was a new Man : 
 So our Souls, tho' ftill the fame as to Effence, 
 yet are fo purged, purified and cleanfed from 
 their natural Drofs, Filth and Leprofy, by the 
 bleffed Influences of the Holy Spirit, that they 
 may properly be faid to be made anew. 
 
 How this glorious Change is wrought in 
 the Soul, cannot eafily be explained: For no 
 One knows the Ways of the Spirit, fave the 
 Spirit of GOD Himfelf. Not that this ought 
 to be any Argument againft this Doctrine ; for, 
 as our BlefTed LORD obferved to Nicodemus, 
 when he was difcourfing on this very Subject, 
 The Wind y fays he, bloweth where it lifteth, 
 and thou heareft the Sound thereof; but knoweft 
 not whence it cometh, and whither it goeth ; 
 and if we are told of natural Things, and we 
 underftand them not, how much lefs ought 
 we to wonder, if we cannot immediately ac- 
 ount for the invifible Workings of the HQLY 
 
 SPIRIT ?
 
 12 Of our NEW BIRTH 
 
 SPIRIT? The Truth of the Matter is this: 
 The Doclrine of our Regeneration r , or New 
 Birth in CHRIST JESUS, is dark and bard 
 to be underftood by the natural Man. But 
 that there is really fuch a Thing, and that 
 each of us muft be fpiritually born again be- 
 fore we can enter into the Kingdom of GOD; 
 or, to keep to the Terms made ufe of in the 
 Text, muft be new Creatures before we can be 
 in CHRIST, I fiiall endeavour to mew under 
 my 
 
 III. tfbird general Head, in which I was to 
 produce fome Arguments to prove, Why 
 we muft be New Creatures, in order to 
 qualify us for being favingly in CHRIST. 
 
 AND here one would think ic fufEcient to 
 affirm, that GOD himfelf, in his holy Word, 
 hath told us fo. For, not to mention many 
 Texts, that might be produced out of the Old 
 *TeJlament to prove this Point, (and indeed, 
 by the way, one would wonder how Nicode- 
 mus, who was a 'Teacher in IfraeJ r and who. 
 was therefore to- indraft the People in the fpi- 
 ritual Meaning of the Law, mould be fo ig- 
 norant of this grand Article, as we find he 
 really was, by his afking our bleffed LORD, 
 when he was preffing on him this Topic, 
 
 How
 
 In CHRIST JESUS. 
 can theft things be ? Surely, he <. 
 not forget how often the Pfalmift had bf;gg'd 
 of GOD to make him a new Heart, and re- 
 new a right Spirit within him ; as like wife, 
 how frequently the Prophets had wa 
 People to make them new Hearts, 
 Minds, and fo turn unto the LORD tl 
 But not to mention thcfe and fuch-like '< 
 out of the Old tfeftament) this Do&rine is fo 
 plainly and often repeated in the New, that, 
 as I obferved before, He that rum may read. 
 For what fays the great Prophet andJnftrudlor 
 of the World himfelf ? Except a Man 
 every one that is naturally ingendered of the 
 Offspring of Adam) be born again of Water, 
 and the Spirit, he cannot enter into the King- 
 dom of GOD. And left we mould be apt to 
 flight this AfTerdon, and, Niccdemus-Yike, re- 
 ject the Doctrine, becaufe we cannot imme- 
 diately explain, How this thing can be } our; 
 BlefTed Mafter therefore affirms it, as it were, 
 by an Oath, Verily > verily, I Jay unto you, 
 or, as it may be read, I the Amen, I who am 
 Truth itfelf, fay unto you, that it is the unal- 
 terable Appointment of my heavenly Father, 
 that unlefs a Man be born again, he cannot 
 enter into the Kingdom of GOD. 
 
 AGREEABLE to this are thofe manyPaflages 
 w meet with in the EpiJHes, where we are 
 
 commanded
 
 14 Of our NEW BIRTI* 
 
 Commanded to be renewed in the Spirit, i. e 
 as was before explained, in the inmoft Facul- 
 ties of our Minds ; to put off the Old Man> 
 which is corrupt ; and to put on the New 
 Man, which is created after GOD, in Righte- 
 oufnefe and true Holinefs; That Old Things 
 mufl pafs away, and that all Things muft be- 
 come New -, That we are to be faved by the 
 Waflring of Regeneration, and the Rene-wing 
 of the HOLY GHOST. Or, methinks, was 
 there no other PafTage to be produced befides 
 the Words of the Text, it would be full 
 enough, fince the Apoftle therein pofitively 
 affirms, that if any Man be in CHRIST, be is 
 a new Creature. 
 
 Now what can be underflood by all thefe 
 different Terms of being born again, of put- 
 ting off the Old Man, and putting on theNew> 
 of being renewed in the Spirit of our Minds, 
 and becoming new Creatures; but that Chri- 
 ftianity requires a thorough^ real, inward 
 Change of Heart ? Do we think thefe, and 
 fuch-like Forms of fpeaking, are mere Meta- 
 phors, Words of a bare Sound, without any 
 real folid Signification ? Indeed it is to be 
 feared, fome Men would have them interpreted 
 fo; but, alas! unhappy Men ! they are not to 
 be envied their Metaphorical Interpretation : 
 
 It
 
 vi CHRIST JESUS. i$ 
 
 It Will be well, if they do not interpret them- 
 felves out of their Salvation. 
 
 MULTITUDES of other Texts might be pro- 
 duced to confirm this fame Truth : But thofe 
 already quoted are fo plain and convincing, 
 that one would imagine no one fhould deny 
 it; were we not told, There are fome, who 
 having Eyes, fee not, and Ears, hear not y 
 and that will not under/land with their 
 Hearts, or hear with their Ears, left they 
 fiould be converted, and CHRIST ftould heal 
 them. 
 
 BUT I proceed to a fecond Argument to 
 prove, Why we muft be new Creatures, in order 
 to be rightly in CHRIST : And that fhall be 
 taken from the Purity of GOD, and the prefent 
 corrupt and polluted State of Man. 
 
 Now GOD is defcribed in Holy Scripture 
 (and I fpeak to thofe who profefs to know" 
 the Scripture) as a Spirit -, as a Being of fuch 
 infinite Sanctity, as to be of purer Eyes than 
 to behold Iniquity ; as to be fo tranfcendently 
 holy> that it is faid the very Heavens are not 
 clean in his Sight; and the Angeh tbemfelves 
 he chargeth with Folly. On the other hand, 
 Man is defcribed (and every regenerate Perfon 
 will find it true by his own Experience) as a 
 Creature altogether conceived and born in Sin ; 
 as haying no good Thing dwelling in him ; 33 
 
 being
 
 16 Of our NEW BIRTH 
 
 being carnal, fold under Sin ; nay, as having a 
 Mind which is Enmity with GOD, and fuch- 
 like. And fince then there is fuch an infinite 
 Difparity, can any one conceive, how fuch a 
 filthy, corrupted, polluted Wretch can dwell 
 with an infinitely pure and holy GOD, before 
 he is changed, and rendered, in Tome meafure, 
 like him ? Can He, that is of purer Eyes than 
 to behold Iniquity, dwell with it ? Can He, 
 In whofe Sight the Heavens are not clean, de- 
 light to dwell with Uncleannefs itfelf? No; we 
 might as well fuppofe Light to have Commu- 
 nion with Dark&efs, or CHRIST to have Con- 
 cord with Belial. But I pafs on to a 
 
 THIRD Argument to make good the Apo- 
 jftle's AiTertion in the Text, which fliall be 
 founded on the Confideration of the Nature 
 of that Happinefs GOD has prepared for thofe 
 that unfeignedly love him. 
 
 To enter indeed on a minute and particular 
 Defcription of Heaven, would be vain and 
 prefumptuous, fince we are told, that Eye 
 hath not Jeen, nor Ear beard, neither hath it 
 entered into the Heart of Man to conceive, 
 the Things that are prepared for Cuejincere 
 Followers of the Holy JESUS even in this Life, 
 much lefs in that which is to come. How- 
 ever, this we may venture to affinn in the 
 general, that as GOD is a SfiHt, fo the Hap- 
 pinefs
 
 in CH RIST JESUS. 17 
 
 pinefs he has laid up for his People, is fpiri- 
 tual likewife j and confequently, unlefs our 
 carnal Minds are changed, and become fpiri- 
 tualized, we can never be made meet to 
 partake of that inheritance. with the Saints in 
 Light. 
 
 IT is true, we may flatter ourfelves, that, 
 fuppofing we continue in our natural corrupt 
 Eftate, and carry all our Lufts along with us, 
 we mould, notwithstanding, relifh Heaven, 
 was^GoD to admit us therein. And fo we 
 might, was it a Mahometan Paradife, wherein 
 we were to take our full Swing in fenfual 
 Delights. But fince its Joys are onlyfpirifuaf, 
 and no unclean Thing can poffibly enter thofe 
 blefled Manfions, there is an abfolute Necef- 
 iity of our being changed, and undergoing a 
 total Renovation of our depraved Natures, be- 
 fore we can have any Tafte or Relifh of thofe 
 heavenly Pleafures. 
 
 IT is, doubtlefs, for this Reafon, that the 
 Apoflle declares it to be the irrevocable Decree 
 of the Almighty, that without Holinefs, i. e. 
 without being made pure by Regeneration, 
 and having the Image of GOD thereby rein- 
 llamped upon the Soul, no Man living fl:all 
 fee the Lord. And it is very obfervable, that 
 our Divine Mafter, in the famous Paflage be- 
 fore referred to, concerning the abfolute Ne- 
 C ceffif
 
 i8 Of our NEW BIRTH 
 
 ceffity of Regeneration, does not fay, Unlefs 
 a Man be born again, he SHALL NOT, but 
 Unlefs. a Man be born again, he CANNOT enter 
 into the Kingdom of GO D. For it is founded 
 in the very Nature of Things, that uniefs 
 we have Difpofitions wrought in us fuitable 
 and anfwerable to the Objects that are to en- 
 tertain us, we can take no manner of Com- 
 placency or Satisfaction in them. For In<- 
 fiance ; What Delight can the moft harmo- 
 nious Mufick afford a deaf, or what Pleafure 
 the moft excellent Pi&ure give a blind Man ? 
 Can a taftelefs Palate relifh the richeft Dain- 
 ties, or a filthy Swine be pleafed with the fineft 
 Garden of Flowers ? No : And what Reafon 
 can be afiigned for it ? An Anfwer is ready 5 
 Becaufe they have neither of them any Tem- 
 pers of Mind correfpondent or agreeable to 
 what they are to be diverted with. And thus 
 it is with the Soul hereafter : For Death makes 
 no more Alteration in the Soul, than as it 
 inlarges its Faculties, and makes it capable of 
 receiving deeper Impreffions either of Plea- 
 fure or Pain. If it delighted to converfe with 
 GOD here, it will be tranfported with the Sight 
 of his glorious Majefty hereafter : If it was 
 pleafed with the Communion of Saints on 
 Earth, it will be infinitely more fo with the 
 Communion and Society of holy Angels, and 
 * the
 
 in CHR IST JESUS. 19 
 
 the Spirits of juft Men made perfect in Heaven. 
 But if theOppofite of all this be true, we may 
 allure ourfelves, it could not be happy, was 
 GOD himfelf to. admit it (which he never will 
 do) into the Regions of the Bleffed. But it 
 is Time for me to haften to the 
 
 FOURTH and laft Argument I mall offer tc* 
 prove, that we muft be new Creatures ere we 
 can be in CHRIST, viz. becaufe CHRIST'S, 
 Redemption will not be compleat without it. 
 
 IF we reflect indeed on the firfl and chief 
 End of our BleiTed LORD'S Coming, we mall 
 find it was to fave us from our Sins, to be a 
 Propitiation for our Sins, to give his Life a 
 Ranfom for many. But then, if the Benefits 
 of our dear Redeemer's Death were to extend 
 no further than barely to procure Forgivenefs 
 of our Sins, we mould have as little Reafon 
 to rejoice in it, as a poor condemned Crimi- 
 nal, that is ready to perifh by fome fatal Dif- 
 eafe, would have in receiving a Pardon from 
 his Judge. For Chriftians would do well to 
 confider, that there is not only"~a legal Hin- 
 drance to our Happinefs, as we are Breakers of 
 GOD'S Law, but alfo^a moral Impurity in our 
 Natures, which renders us incapable of enjoy- 
 ing Heaven, (as hath been already prov'd) till 
 fome mighty Change hath been wrought in 
 us. It is neceflary therefore, in order to make 
 C 2 CHRIST'S
 
 20 Of our NEW BIRTH 
 
 CHRIST'S Redemption compleat, that we 
 fliould have a Grant of GOD'S Holy Spirit to 
 change our Natures, and fo prepare us for the 
 Enjoyment of that Happinefs our Saviour has 
 purchafed by his precious Blood. 
 
 ACCORDINGLY the Holy Scriptures inform 
 us, that whom CHRIST jujlifies, i. e. (as we 
 faid before) whofe Sins bej&rgn&J, thofe he 
 alfo fantfifies, i. e. purifies and cleanfes, and 
 totally changeth their corrupted Natures. 
 Nay, in one Place of Scripture, Sanftifaatipn 
 is put before Juftification, on purpofe, as it 
 were, to convince us that there is no Salva- 
 tion to be had without it : But ye are wajhed^ 
 fays the Apoftle, but ye are fanftified; and 
 then follows, but ye- are juftified. As the 
 Scripture alfo fpeaketh in another Place, 
 CHRIST is to us Juftifaation, Sanftifaation t 
 and then Redemption. Let this therefore 
 be admitted as another indifputable Argu- 
 ment why we muft be new Creatures, ere we 
 can be in CHRIST, becaufe without it CHRIST 
 is dead in vain. 
 
 PROCEED we now to the next general Thing 
 
 propofed, viz. To draw fome Inferences 
 
 from what has been delivered. 
 
 . I. AND Fir ft then, If he that is in CHRIST 
 
 uiuil be a new Creature^ this may ferve as a 
 
 Reproof
 
 in CHRIST JESUS. 21 
 
 Reproof for fome, who reft in a bare Perfor- 
 mance of outward Duties, without perceiving 
 any real inward Change of Heart. 
 
 WE may obferve a great many Perfons to be 
 very punctual in the regular Returns of publick 
 and private Prayer, as likewife of receiving the 
 Holy Communion, and perhaps, now and then 
 too, in keeping a Faft. And fo far we grant 
 they do well. But then here is the Misfortune, 
 they reft barely in theUfe of the Means, and think 
 all is over, when they have juft complied with 
 thefe facred Inftitutions : Whereas, were they 
 rightly informed, they would confider, that all 
 the inftituted Means of Grace; as Prayer, Faft- 
 ing, Hearing and Reading the Word of GOD, 
 Receiving the BlefTed Sacrament, and fuch- 
 like, are no further ferviceable to us, than as 
 they are found to make us inwardly better, and 
 to carry on the fpiritual Life in the Soul. 
 
 IT is true, they are Means, and Effential 
 ones too ; but then they are only Means ; they 
 are Part, but not the Whole of Religion : For 
 if fo, Who more religious than the Pharifee ? 
 who fafted twice in the Week, and gave Tythes 
 of all that he pofTefled, and yet was not jufti- 
 fied, as our Saviour himfelf informs us, in the 
 Sight of GOD. 
 
 You perhaps, like the Pharifee, may faft 
 
 often, and make long Prayers ; you may, with 
 
 C 3 Htrod>
 
 22 Of cur NEW BIRTH 
 
 Herod, hear good Sermons gladly ; or, as 
 Judas himfelf, according to the Opinion of 
 our Church, did *, receive the BlefTed Sacra- 
 ment. But yet, if you continue vain and tri- 
 fling, immoral or worldly-minded in your 
 Converfations, and differ from the reft of your 
 Neighbours barely in going to Church, or in 
 complying with fome outward Performances, 
 are you better than they ? No, in no wife : 
 You are by far much worfe, becaufe thofe that 
 wholly neglect the Means, are anfwerable only 
 for omitting the Ufe of GOD'S Ordinances ; 
 whereas if you ufe them, and at the fame time 
 abufe them, by not letting them produce their 
 intended Effect, you thereby encourage others 
 to think there is nothing in them, and therefore 
 muft expect to receive the greater Damnation. 
 
 2. BUT, Secondly, If he that is in CHRIST 
 muft be a new Creature ', then this may check the 
 groundlefs Prefumption of another Clafs of 
 ProfefTors, who reft in the Attainment of fome 
 Moral Virtues, and falfely imagine they are 
 good Chriftians j if they are juft in their Deal- 
 ings, or temperate in their Diet, and do Hurt 
 or Violence to no Man. 
 
 BUT if this was all that is requifite to make 
 us CKriftianSi Why might not the Heathens of 
 
 * See the firjl Exportation to be read tkz Week before tie Corn- 
 old
 
 in CH RI ST JESUS. 23 
 
 old? be good Chriftians y who were remarkable 
 for thefe Virtues ? Or St. Paul,- before his 
 Converfion, who tells us, That then he lived 
 in all good Confcience, and was, touching the 
 Law, blamelefs? And yet, after his Converfion, 
 we find he renounces all Dependance on Works 
 of this Nature, and only defires to be found in 
 CHRIST, and to know the Power of his Refur- 
 rection j /. e. to have an experimental Proof of 
 receiving the HOLY GHOST, purchafed for him 
 by the Death, and infured and applied to him 
 by the Refurrection of JESUS CHRIST. 
 
 THE Sum of the Matter is this : Chriflia- 
 nity includes Morality, as Grace does Reafon ; 
 but if we are only mere Moralifts, if we are 
 not inwardly wrought upon, and changed by 
 the powerful Operations of the Holy Spirit, 
 and our Moral Actions proceed from a Prin- 
 ciple of a new Nature, however we may call 
 ourfelves Chrtftians, it is to be feared we mall 
 be found naked at the Great Day, and in the 
 Number of thofe, who vainly depend on their 
 own Righteoufnefs, and not on the Righte- 
 oufnefs of JESUS CHRIST, imputed to and in- 
 herent in them, as necefTary to their eternal 
 Salvation. 
 
 3. NOR, Thirdly, will this Doctrine lefs con- 
 demn thofe, who reft in a Partial Amend- 
 ment of themfelves, without going on to Per-'- 
 C 4 '
 
 24 Of our NEW BIRTH 
 
 fedlion, and experiencing a thorough, real, 
 
 inward Change of Heart. 
 
 A little Acquaintance with the World will 
 furnifh us with Inftances of no fmall Number 
 of Perfons, who, perhaps, were before openly 
 profane ; but feeing the ill Confequences of 
 their Vice, and the many worldy Inconveniencies 
 it has reduced them to, on a fudden, as it were, 
 grow civilized ; and thereupon flatter them- 
 leives that they are very religious, becaufe they' 
 differ a little from their former Selves, and 
 are not fo fcandaloufly wicked as once they 
 were : Whereas at the fame time they mall 
 have fome fecret darling Sin or other, fome 
 beloved Dalilah or Herodias, which they will 
 not part with j fome hidden Luft; which they 
 will not mortify j fome vicious Habit, which 
 
 they will not take pains to root out. But 
 
 wouldft thou know, O vain Man ! whoever 
 thou art, what the LORD thy GOD requires of 
 thee? thou muft be inform'd, that nothing 
 fhort of a thorough, found Converfion will avail 
 for the Salvation of thy Soul : It is not enough 
 to turn from Profanenefs to Civility ; but thou 
 muft turn from Civility to Godlinefs : Not only 
 feme, but all Things muft become new in thy 
 Soul : It will profit thee but little to do many 
 Things, if yet fome one Thing thou lackeft : In 
 ihort, thou muft not be only an almoft, but 
 
 altogether
 
 * CHRIST JESUS^ 15 
 
 altogether a new Creature, or in vain thou 
 hopeft for a faving Intereft in CHRIST. 
 
 4. Fourthly andlaftly,If he that is in CHRIST 
 muft be a new Creature, then this may be 
 prefcribed as an infallible Rule for every Per- 
 fon of whatever Denomination, Age, Degree 
 or Quality, to -judge himfelf by; this being 
 the only folid Foundation, whereon we can 
 build a well-grounded AfTurance of Pardon, 
 Peace, and Happinefs. 
 
 WE may indeed depend on the broken 
 Reed of an external Profeffion ; we may think 
 we have done enough, if we lead fuch fober, 
 honeft, moral Lives, as many Heathens did. 
 We may imagine we are in a fafe Condition, 
 if we attend on the publick Offices of Reli- 
 gion, and are conftant in the Duties of our 
 Clofets. But unlefs all thefe tend to reform 
 our Lives, and change our Hearts, and are 
 only ufed as fo many Chanels of Divine Grace ; 
 as I told you before, fo I tell you again, Chri- 
 ftianity will profit us nothing. 
 
 LET each of us therefore ferioufly put this 
 Queftion to our Hearts : Have we received the 
 HOLY GHOST fince we believed ? Are we new 
 Creatures in CHRIST, or no? At leaft, if we 
 are not fo yet, it is our daily Endeavour to 
 become fuch? Do we make a conftant and con- 
 fcientious Ufe of all the Means of Grace re- 
 quired
 
 2.6 Of our NEW BI'RTH 
 
 quired thereto ? Do we faft, watch, and pray ? 
 Do we not only lazily feek, but laborioufly 
 ftrive to enter in at the ftrait Gate ? In fhort 
 Do we renounce ourfelves, take up our Crofles, 
 and follow CHRIST? If fo, we are in that 
 narrow Way which leads to Life : We are, at 
 lead fliall in Time, become pew Creatures in 
 CHRIST: The good See$ is fown in our 
 Hearts, and will, if duly water'd andnourim'd 
 by a regular perfevering Ufe of all the Means 
 of Grace, grow up to ternal Life. But, on 
 the contrary, if we have only heard, and know 
 not experimentally, whether there be any HO- 
 LY GHOST; if we are Strangers -^o Fafting, 
 Watching, and Prayer, and all the other fpi- 
 ritual Exercifes of Devotion ; if we are con- 
 tent to go in the broad Way, merely becaufe 
 we fee mofl other People do fo, without once 
 reflecting whether it be the right one or not ; 
 in fhort, if we are Strangers, nay, Enemies 
 to theCrofs of CHRIST, by leading Lives of 
 Softnefs, Worldly-mindednefs, and fenfual 
 Pleafure ; and thereby make others think, that 
 Chriftianity is but an empty Name, a bare 
 formal Profeffion ; if this be the Cafe, I fay, 
 then CHRIST is as yet dead in vain as to us; 
 we are yet under the Guilt of our Sins ; we are 
 unacquainted with that true and thorough 
 
 Con-
 
 in CHRIST JESUS. 27 
 
 Converfion, which alone can intitle us to the 
 Salvation of our Souls. 
 
 BUT, Beloved, I am perfuaded better Things 
 of you, and Things that accompany Salvation, 
 tho' we thus fpeak ; and humbly hope, that 
 you are fully and heartily convinced, that no- 
 thing but the Wedding Garment of a new 
 Nature, can gain Admiffion for you at the 
 Marriage Feaft of the Supper of the Lamb -, 
 that you are fincerely perfuaded, that h^ that 
 hath not the Spirit of CHRIST, is none of his ; 
 and that, unlefs the SPIRIT, which raifed JE- 
 SUS from the Dead, dwell in you here, neither 
 will your mortal Bodies be quickened by the 
 fame SPIRIT to dwell with him hereafter. 
 . LET me therefore (as was propofed in the 
 laft Place) earneftly exhort you, in the Name 
 of our Lord JESUS CHRIST, to ac~l fuitable to 
 thofe Convictions, and to live as Chriftians, 
 that are commanded in Holy Writ, to put off 
 their former Converfation concerning the Old 
 Man, and to put on the New Man y which is 
 created after GOD, in Righteoufnefs and true 
 Holinefs. 
 
 IT muflbe owned indeed, that this is a great 
 and difficult Work; but, blefled be GOD, it is 
 not impofiible. Many Thoufands of happy 
 Souls have been affifted by a Divine Power to 
 bring it about, and why fhould We defpair of 
 
 Succefs ?
 
 28 Of our NEW BIRTH 
 
 Succefs? Is GOD'S Hand mortened, that it can- 
 not fave ? Was He the GOD of our Fathers, 
 is He not the GOD of their Children alfo ? Yes, 
 doubtlefs, of their Children alfo. It is aTafk 
 likewife that will put us to fome Pain ; it will 
 oblige us to part with fome Luft, to break with 
 fome Friend, to mortify fome beloved Paffion, 
 which may be exceeding dear to us, and per- 
 haps as hard to leave, as to cut off a right 
 Han$, or pluck out a right Eye. But what 
 of all this ? Will not the being made a real 
 living Member of CHRIST, a Child of GOD, 
 and Inheritor of the Kingdom of Heaven, 
 abundantly make Amends for all this Trouble ? 
 Undoubtedly it will. Laflly, Setting about and 
 carrying on this great and neceflary Work, 
 perhaps may, nay, afiuredly will, expofe us to 
 the Ridicule of the unthinking Part of Man- 
 kind, who will wonder, that we run not into 
 the fame Excefs of Riot with themfelves ; and 
 becaufe we may deny our finful Appetites, and 
 are not conformed to this World, being com- 
 manded in Scripture to do the one, and to 
 have our Converfation in Heaven in Oppofi- 
 tion to the other, they may count our Lives 
 Folly, and our End to be without Honour. 
 But will not the being numbered among the 
 Saints, and mining as the Stars for ever and 
 ever, be a more than a fufficient Recompenfe 
 
 for
 
 in C H R i s T J E s u s. 29 
 
 for all the Ridicule, Calumny, or Reproach 
 we can poflibly meet with here ? 
 
 INDEED, was there no other Reward attend- 
 ed a thorough Converfion, but that Peace of 
 GOD, which is the unavoidable Confequence 
 of it, and which, even in this Life, pafleth 
 all Understanding, we mould have great Rea- 
 fon to rejoice. But when we confider this is 
 the lead of thofe Mercies GOD has prepared 
 for thofe that are in CHRIST new Creatures-, 
 that this is but the Beginning of an eternal 
 Succeffion of Pleafures ; that the Day of our 
 Deaths, which the unconverted, unrenewed 
 Sinner muft fo much dread, will be, as it 
 were, but the^/r/2 Day of our new Births, 
 and open to us an everlafting Scene of Hap- 
 pinefs and Comfort ; in more, if we remem- 
 ber, that they who are regenerate and born 
 again, have a real Title to all the glorious Pro- 
 mifes of the Gofpel, and are infallibly certain 
 of being as happy, both here and hereafter, as 
 an All-wife, All-gracious, All-powerful GOD 
 can make them ; methinks, every one that has 
 but the lead Concern for the Salvation of his 
 precious, his immortal Soul, having fuch Pro- 
 mifes, fuch an Hope, fuch an Eternity of 
 Happincfs fet before him, mould never ceale 
 watching, praying, and driving, till he find a 
 real, inward, faving Change wrought in his 
 
 Heart ;
 
 30 Of our NEW BIRTH, &c. 
 Heart -, and thereby knoweth of a Truth, that 
 he dwells in CHRIST, and CHRIST in him 5 
 that he is a new Creature in CHRIST j that he 
 is therefore a Child of GOD; that he is already 
 an Inheritor, and will ere long, if he endure 
 to the End, be an adlual Poneflor of the King- 
 dom of Heaven. 
 
 Which GOD of his Infinite Mercy grant, 
 through JESUS CHRIST our LORD 5 To 
 whom, &c. 
 
 THE
 
 THE 
 
 NECESSITY and BENEFITS 
 o F 
 
 SOCIETY in general, 
 
 AND OF 
 
 Religious Society in particular. 
 
 A SERMON preached in the Parifh 
 
 Church of St. Nicholas in Brijlol, and be- 
 fore the Religious Societies, at one of their 
 General Quarterly-Meetings in Bow-Church, 
 London, in the Year 1737.
 
 (33) 
 TO THE 
 
 MEMBERS 
 
 OF rf V E R Y 
 
 RELIGIOUS SOCIETY 
 
 In and about the 
 
 Cities of London^ Weftminfter^ 
 and ErifloL 
 
 GENTLEMEN, 
 
 AS this SERMON was preached with 
 an Intent to promote and encourage your 
 SOCIETIES, / hope you will accept 
 it, as a Teftimmy of my Gratitude for thofe 
 many Benefits I have received, under GOD, by 
 officiating fome Time with you. 
 
 It's true indeed I had not the haft Thought 
 
 if letting any other of my Difcourfes fee the 
 
 Light: But fuch was the Zeal of fome of my 
 
 Briftol Friends (though certainly in this In- 
 
 D Jlance
 
 (34) 
 
 jlance of it, as the Difcourfe itfelf will Jhew, 
 mifguided) that having gotten a very incorrect 
 Copy, they ordered it to be publifoed, and near 
 four Hundred of the firft Impreffion 'were fold 
 off in Briftol, before I was apprized of any 
 fuch Defign being carrying on, at leaft before a 
 Letter, 'which I Jent abfolufely to forbid the 
 Profecution of it, could reach that City. But 
 when 1 came to peruje one of them, I found fo 
 many 'Things left out, fo many Pages inferted y 
 'which (though written by Me on & particular Oc- 
 cafion) had little or no Reference to the main 
 Defign of the Difcourfe, that I was obliged in 
 my own Defence to let a Second, lefs incorrect, 
 JLdition (tho very unworthy of any Publication 
 at all) be printed off. 
 
 AND now if GOD (as he often works by 
 the meanejl Injlruments) fiould vouchfafe to blefs 
 it to any of your Members, I Jhall not repent 
 (though I did repent) of its being publiflied 
 without the Confent or Knowledge of, 
 
 .GENTLEMEN, 
 Your hearty Well-w'fher 
 
 And unworthy Servant in CHRIST, 
 
 G.W.
 
 (35) 
 
 SERMON II. 
 
 On Religious Society. 
 
 Ecc L E s. iv. 9, 10. IT, ii. 
 
 are better than One, becaufe they have & 
 
 good Reward for their Labour. 
 For if they f all y the One will lift up his Fellow: 
 
 But woe be to him that is alone when he fal- 
 
 leth j for he hath not -another to help him up. 
 Again , if 'Two lye together , then they have Heat-, 
 
 but how can One be warm alone ? 
 jlnd if One prevail againfl him, Two Jh all with- 
 jland him ; and a threefold Cord is not quickly 
 
 broken. 
 
 AMONG the many Reafons afiignable 
 for the fad Decay of True Chrijiianity, 
 perhaps the neglecting to ajjemble our- 
 Jehes together , in Religious Societies, may not 
 be one of the lead. That I may therefore do 
 my endeavour towards promoting fa excellent 
 D 2 a Means
 
 36 The Neceffity and Benefit 
 
 a Means of Piety, I have fele&ed a Paflage of 
 Scripture drawn from the Experience of the 
 Wifeft of Men, which being a little enlarged 
 on and illuftrated, will fully anfwer my pre- 
 fent Defign j that being to fhew, in the beft 
 Manner I can, the Neceffity and Benefits of So- 
 defy in general, and of Religious Society in 
 particular. 
 
 Two are better than One, &c. 
 
 FROM which Words I {hall take Occalion to 
 prove, 
 
 Firft, The Truth of the Wife Man's Af- 
 fertion, vtz. 'Two are better than Onf, 
 and that in Reference to Society in gene- 
 ral, and Religious Society in particular. 
 
 Secondly, To affign fome Reafons why Two 
 are better than One, efpecially as to the 
 laft Particular, i. BecaufeMen can raife 
 up one another when they chance to flip: 
 For if they fall, the One 'will lift up his 
 Fellow. 2. Becaufe they can impart 
 Heat to each other : Again, if Two lye 
 together, then they have Heat j but how 
 can One be warm alone ? 3. Becaufe 
 they can fecure each other from thofe 
 that do oppofe them : And if One pre- 
 vail againji him> Two fi all withjland him . 
 
 and
 
 of RELIGIOUS SOCIETY. 3? 
 and a Three-fold Cord is not quickly broken. 
 From hence, 
 
 Thirdly, I (hall take Occafion to {hew the 
 
 Duty incumbent on every Member of a 
 
 Religious Society. 
 Fourthly and laftly, I fhall draw an Inference 
 
 or two from what {hall have been faid ; 
 
 and then conclude with a Word or two of 
 
 Exhortation from the whale. 
 
 Firft then, I am to prove the Truth of the 
 Wife Man's Aflertion, viz. that Two are better 
 than One, and that in reference to Society in 
 general, and Religious Societies in particular. 
 
 AND how can this be done better than by 
 {hewing that it is abfolutely necefTary for the 
 Welfare both of the Bodies and Souls of Men ? 
 Indeed if we look upon Man as he came out of 
 the Hands of his Maker, we imagine him to 
 be perfect, entire, lacking nothing. But GOD, 
 whofe Thoughts are not as our Thoughts, faw 
 fomething ftill wanting to make Adam happy. 
 And what was that ? Why, an Help meet for 
 him. For thus fpeaketh the Scripture : And 
 the LORD GOD faid, It is not good that the 
 Manjhould be alone, I will make an Help meet 
 for him. 
 
 OBSERVE, GOD faid, It is not gwd, there- 
 by implying that the Creation would have been. 
 D 3 imper-
 
 3 3 T&e Nece/ity and Benefits 
 
 imperfect, in fome fort, unlefs an Help was 
 found out meet for Adam. And if this was the 
 Cafe of Man before the Fall ; if an Help was 
 meet for him in a State of PeWftion j furely 
 fince the Fal^ when we come naked and help- 
 lefs out of our Mother's Womb, when our 
 Wants increafe with our Years, and we can 
 fcarcfly fubfifl a Day without the mutual Af- 
 fiftance of each other, well may we fay, It is 
 not good for Man to be alone. 
 
 SOCIETY, then, we fee is abfoliitely ne- 
 cefiary in refpect to our bodily and perfonal 
 Wants. If we carry our View farther, and con- 
 fider Mankind as divided into different Cities, 
 Countries, and Nations, the Neceffity of it 
 will appear yet more evident. For how can 
 Communities be kept up, or Commerce car- 
 ried on, without Society? Certainly not at all, 
 lince Providence feems wifely to have afTigned 
 a particular Product to almoft each particular 
 Country, on Purpofe, as it were, to oblige us 
 to be focial ; and hath fo admirably mingled 
 the Parts of the whole Body of Mankind to- 
 gether, that the Eye cannot fay to the Hand, I 
 no need of rfhee ; nor again, the Hand to 
 the Foot, I have no Need of T^hee. 
 
 MANY other Inftances might be given of 
 the Neceffity of Society, in reference to our bo- 
 dily, perfonal, and national Wants. But what 
 
 are
 
 p/* RELIGIOUS SOCIETY. 39 
 
 are all thefe when weighed in the Balance of 
 the SancJuary, in comparison of the infinite 
 greater Need of it, with refpe& to the Soul? 
 It was chiefly in regard to this better Part, no 
 doubt, that GOD faid, It is not good for the 
 Man to be alone. For let us fuppofe Adam to 
 be as happy as may be, placed as the Lord of 
 the Creation in the Paradife of GOD, and 
 fpending all his Hours in adoring and praifmg 
 the BlefTed Author of his Being; yet as his 
 Soul was the very Copy of the Divine Nature, 
 whofe peculiar Property it is to be communica- 
 tive, without the Divine All'Siifficiency\\fcou\& 
 not be compleatly happy, becaufe he was alone 
 and incommunicative, nor even Content in 
 Paradije for want of a Partner in his Joys. 
 GOD knew this, and therefore faid, // is not 
 good that the Manjhall be alone ^ I will make a 
 Help meet for him. And tho' this proved a fa- 
 tal Means of his falling ; yet that was not 
 owing to any natural Confequence of Society ; 
 but partly to that curfed Apoftate, who craftily 
 lyes in wait to deceive, partly to Adam's own 
 Folly, in rather chufing to be miferable with 
 one he loved, than truft in GOD to raile him 
 up another Spoufe. 
 
 IF we reflec~l indeed on that familiar Inter- 
 
 courfe our firft Parents could carry on with 
 
 Heaven, in a State of Innocence, we {hall be 
 
 D 4 - apt
 
 40 The Nece/ity and Benefits 
 
 apt to think he had as little Need of Society, 
 as to his Sou/, as before we fuppofed him to 
 have, in refpeffc to his Body. But yer, as GOD 
 and the Holy Angels were fo far above him on 
 the one hand, and the Beafts fo far beneath 
 him on the other, there was nothing like having 
 one to converfe with, who was Bone of his 
 Bone, andFleJh of his Flejh. 
 
 MAN, then, could not be fully happy, we 
 fee even in Paradife, without a Companion of 
 his own Species, much lefs now he is driven 
 out. For, let us view him a little in his natu- 
 ral Eftate now, fince the Fall, as having his 
 Under ft anding darkened, his Mind alienated 
 from the Life of G Q D ; as no more able to 
 fee his Way wherein he mould go, than a 
 Blind Man to defcribe the Sun : That notwith- 
 ftanding this, he muft receive his Sight ere 
 he can fee GOD: And that if he never fees him, 
 he never can be happy. Let us view him, I 
 fay, in this Light (or rather this Darknefs) and 
 deny the Necejpty of Society if we can. A Di- 
 vine Revelation we find is abfolutely neceflary, 
 we being by Nature as unable to know, as we 
 are to do our Duty. And how mail we learn 
 except one teach us ? But was GOD to do this 
 immediately by Himfelf, how mould we, with 
 Mofes exceedingly quake and fear ? Nor would 
 the Miniflry of Angels in this Affair be with- 
 out
 
 (/RELIGIOUS SOCIETY. 41 
 out too much Terror. It is necefTary, there- 
 fore (at leaft GOD'S Dealing with us hath 
 (hewed it to be fo) that we mould be drawn 
 with the Cords of a Man. And that a Divine 
 Revelation being granted, we mould ufe one 
 another's Afliftanee, under GOD, to inftruct 
 each other jn the Knowledge, and to exhort 
 one another to the Practice of thofe Things 
 which belong to our everlafting Peace. This 
 is undoubtedly the great End of Society in- 
 tended by GOD fince the Fall, and a ftrong 
 Argument it is, why Two are better than One y 
 and why we ihould not forfake the Affembling 
 ourfelves together. 
 
 BUT farther, let us confider ourfelves as 
 Chriftians, as having this natural Veil, in fome 
 meafure taken off from our Eyes, by the Af- 
 iiftance of GOD'S Holy Spirit, and fo enabled 
 to fee what he requires of us. Let us fuppofe 
 ourfelves in fome Degree to have tajled the good 
 Word of 'Life ', and to have felt the Powers of 
 the World to come, influencing and moulding- 
 pur Souls into a religious Frame : To be fully 
 and heartily convinced that we are Soldiers 
 lifted under the Banner of CHRIST, and have 
 proclaimed open War at our Baptifm, againjl 
 the World, the FleJJ^ and the Devil ; and have, 
 perhaps, frequently renewed our Obligations 
 fo to do, by partaking of the Lord's Supper : 
 
 That
 
 42 The Nece/fity and Benefits 
 
 That we are furrounded with Millions of Foes 
 Without, and infefted with a Legion of Ene- 
 mies Within : That we are commanded to 
 fhine as Lights in the World, in the midft of 
 a crooked and perverfe Generation : That we 
 are travelling to a long Eternity, and need all 
 imaginable Helps to {hew us, and encourage 
 us in our Way thither. Let us, I fay, reflect 
 on all this, and then how fhall each of us cry 
 out, Brethren, what a neceflary Thing it is to 
 meet together in Religious Societies ? 
 
 THE Primitive Chrijiiam were fully fenfible 
 of this, and therefore we find them continually 
 keeping up Communion with each other : For 
 what fays the Scripture ? They continued Jied- 
 fajlly in the dpoftks Dotfrine and Fellow/hip^ 
 Ads ii. 42. Peter and John were no foo'ner 
 difmifled by the Great Council, than they hafte 
 away to their Companions. And being fet at 
 Liberty ', fays the Text, they came to their own, 
 and told them all tbefe Things which the High 
 Prieft hadfaid unto them. Acts iv. 23. Pau/ 9 
 as foon as converted, tarried three Days with 
 the Difciples that were at Damafcus, Acts ix. 
 19. And Peter afterwards, when releafed 
 from Prifon, immediately goes to the Houfe of 
 Mary y where there were great Multitudes af- 
 fembled, praying, Acts xii. 12. And it is re- 
 ported of Cbriftiam in After-Ages, that they 
 
 ufed
 
 cf RELIGIOUS SOCIETY.' 43 
 tifed to aflemble together before Day-light, to 
 fing a Pfalm to CHRIST as GOD. So precious 
 was the Communion of Saints in thole Days. 
 
 If it be afked, what Advantage we (hall reap 
 from fuch a Procedure now ? I anfwer, much 
 every Way. Two are better than one, becaufe 
 they have a good Reward for their Labour : For 
 if they fall, the One will lift up his Fellow ; but 
 woe be to him that is alone when he falleth, for 
 he hath not another to help him up. Again, if 
 two lye together, then they have Heat j but bow 
 can one be warm alone ? And if one prevail #- 
 gainfl him, Two Jhall withfland him ; and a. 
 threefold Cord is not quickly broken. 
 
 WHICH diredlly leads me to my Second ge- 
 neral Head, under which I was to affign fomc 
 Reafons why Two are better than one, efpecially 
 i i Religious Society. 
 
 i. As Man in his prefent Condition cannot 
 alwaysftand upright, butbyreafonofthe Frailty 
 of his Nature cannot but fall; one eminent 
 Reafcn why Two are better than One, or in 
 other Words, one great Advantage of Religious 
 Society is, That when they fall, the One will 
 lift up his Fellow. 
 
 AND an excellent Reafon this, indeed ! For 
 alas ! when we refledt how prone we are to be 
 drawn into Error in our Judgments, and into 
 
 Vice
 
 44 The Neceffity and Benefits 
 
 Vice in our Practice j and how unable, at leaft 
 bow very unwilling, to efpy or corredt our own 
 Mifcarriages ; when we confider how apt the 
 World is to flatter us in our Faults, and how 
 few there are fo kind as to tell us the Truth ; 
 what an ineftimable Privilege muft it be to 
 have a Set of true, judicious, hearty Friends 
 about us, continually watching over our Souls, 
 to inform us where we have fallen, and warn 
 us that we fall not again for the future. Surely 
 it is fuch a Privilege that (to ufe the Words of 
 an eminent Chrijlian) we fhall never know the 
 Value of, till we come to Glory. 
 
 BUT this is not all ; for fuppofing that we 
 could always ftand up ight, yet whofoever 
 reflects on the Difficulties of Religion in ge- 
 neral, and his ownPropenfitytoLukewarmnefs 
 and Indifference in particular, will find that he 
 muft be zealous as well as fttady, if e'er he. 
 expedts to enter the Kingdom of Heaven. Here, 
 then, the Wife Man points out to us another 
 excellent Reafon why T'wo are better thvn One. 
 Again, fays he, if Two lye together, then they 
 have Heat ; but how can One be warm alone ? 
 
 WHICH was the next Thing to be confiderec} 
 under the Second genepal Head, viz. to affign 
 a fecond Reafon why Two are better than One, 
 becaufe they can impart Heat to each other, 
 
 IT
 
 ^RELIGIOUS SOCIETY. 45 
 IT is an Obfervation no lefs true than com- 
 mon, That kindled Coals, if placed afunder, 
 foon go out, but if heaped together, quicken 
 and enliven each other, and afford a lafting 
 Heat. The fame will hold good in the Cafe 
 now before us. If Chriftians kindled by the 
 Grace of GOD unite, they will quicken and 
 enliven each other ; but if they feparate and 
 keep afunder, no marvel if they foon grow cool 
 or tepid. If Two or *fbree meet together in 
 CHRIST'S Name, they 'will have Heat: but how 
 can One be warm alone ? 
 
 OBSERVE, How can One be warm alone ? The 
 Wife Man's expreffing himfelf by way of Que- 
 flion, implies an Impoflibility, at leaft a very 
 great Difficulty, to be^varm in Religion with- 
 out Company, where it may be had. Behold 
 here, then, another excellent Benefit flowing 
 from Religious Society ; it will keep us zealous 
 as well as Jleady, in the Ways of Godlinefs. 
 
 BUT to illuftrate this a little farther by a Com- 
 parifon or two. Let us look upon ourfelves 
 (as was above hinted) as Soldiers lifted under 
 CHRIST'S Banner; as going out with TenThou- 
 fand to meet One that cometh againjl us with 
 Twenty Tboufand: as Perfons that are to wrejlle 
 not only 'with Flefh and Blood, but again/1 Prin- 
 cipalities, again/I Powers, and fpiritualWicked- 
 neffes in high Places. And then tell me, all ye 
 
 that
 
 46 Tbe Nece/ity and Benefits 
 
 that fear GOD, if it be not an invaluable Pri- 
 vilege to have a Company of Fellow Soldiers 
 continually about us, animating and exhorting 
 each other to ftand our Ground, to keep our 
 Ranks, and manfully to follow the Captain of 
 our Salvation, though it be through a Sea of 
 Blood? 
 
 Laftly, LET us confider ourfelves in another 
 View before mentioned, viz. as Perlbns travel- 
 ling to a long Eternity ; as refcued by the free 
 Grace of GOD in fome meafure from our natu- 
 ral Egyptian Bondage, and marching under the 
 Conduct of our Spiritual Jojkua, through the 
 Wildernefs of this World, to the Land of our 
 Heavenly Canaan. Let us farther reflect how 
 apt we are to ftartle at frery Difficulty; to cry, 
 here are Liom ! T^bere are Lions in the Way I 
 ^here are the Sons of Anak to be grappled with, 
 ere we can poiTefs the promifed Land: How 
 prone we are, with Lot's Wife, to look wifh- 
 fully back on our Spiritual Sodom, or, with 
 the foolifh Ifraelites, to long again for the 
 Flefli-Pots of Egypt, and to return to our for- 
 mer natural State of Bondage and Slavery. 
 Confider this, my Brethren, and fee what a 
 bleffed Privilege it will be to have a Set of 
 Ifraelites indeed about us, always reminding us 
 of the Folly of any fuch cowardly Defign, and 
 of the intolerable Mifery we fhall run into, if 
 
 we
 
 of RELIGIOUS SOCIETY. 47 
 we fall in theleaft more of the promifed Land. 
 
 MORE might be faid on this Particular, did 
 not the Limits of a Difcourfe of this Nature, 
 oblige me to haften, 
 
 3. To give a Third Reafon, mentioned by 
 the Wife Man in the Text, why Two are better 
 than One; namely, becaufe they can fecure 
 each other from Enemies without. And if 
 One prevail againjl him, yet Two Jhall with/land 
 him ; and a Threefold Cord is not quickly broken. 
 
 HITHERTO we have confidered the Advan- 
 tages of Religious Societies, as a great Preferva- 
 tive againft falling (at leaft dangeroufly falling) 
 into Sin and Lukewarmnefs, and that too from 
 our own Corruptions. But what fays the Wife 
 Son of Siracb ? My Son, when thou goeft toferve 
 the Lord, prepare thy Soul for Temptation : And 
 that not only from inward, but outward Foes; 
 particularly from thofe two grand Adverfaries, 
 the World and the Devil: For no fooner will 
 thine Eye be bent Heaven-ward, but the former 
 will be immediately diverting it another Way, 
 telling thee thou needed not bzjingular in order 
 to be religious ; that one may be a Chrijlian 
 without going fo much out of the Common 
 Road. 
 
 NOR will the Devil be wanting in his artful 
 Infinuations, or impious Suggeftions to divert 
 or terrify thee from preffing forwards, that thou 
 
 mayeft
 
 48 The Neceffity and Benefits 
 
 may eft Jay hold on the Crown of Life : And if 
 he cannot prevail this Way, he will try another ; 
 and, in order to make his Temptation the more 
 undifcerned, but withal more fuccefsful, he will 
 r employ, perhaps, fome of thy neareft Relatives, 
 or moft powerful Friends, (as he fet Peter on 
 our bleffed Majler) who will always be bidding 
 thee fpare thyfelf , telling thee thou needeft 
 not take fo much Pains ; that it is not fo difficult 
 a Matter to get to Heaven as fome People would 
 make of it, nor the Way fo narrow as others 
 imagine it to be. 
 
 BUT fee here the Advantage of Religious 
 Company ; for fuppofing thou findeft thyfelf 
 thus furrounded on every Side, and unable to 
 withftand fuch horrid (though {ecminglyfrienJ- 
 ly) Counfels, hafte away to thy Companions, 
 and they will teach thee a truer and better Lef- 
 fon ; they will tell thee, that thou muft be 
 fmgular if thou wilt be religious ; and that it is 
 as impoflible for a Cbriflian, as for a City fet 
 upon a Hill to be hid : That if thou wilt be an 
 almoft Chriftian (and as good be none at all) 
 thou mayeft live in the fame idle, indifferent 
 Manner as thou feeft moft other People do : 
 But if thou wilt be not only almoft y but altoge- 
 ther a Cbriftian, they will inform thee thou 
 muft go a great deal further : That thou muft 
 not only faintly 'feek, but earnejlly Jirhs to ente r 
 
 in
 
 C/*RELIIOUS SOCIETY.' 49 
 in at the ftralt Gate: That there is but One 
 Way now to Heaven as formerly, viz. through 
 the narrow PafTage of a found Converfion: And 
 that in order to bring about this mighty Work 
 thou mud undergo a conftant, but neceflary 
 Difcipline of Failing, Watching, and Prayer. 
 And that, therefore, the only Reafon why thefe 
 Friends give thee fuch Advice is, becaufe they 
 are not willing to take fo much Pains themfelves ; 
 or, as our Saviour told Peter on a likeOccafion, 
 becaufe they favour not the Things that be of 
 GOD, but the Things that be of Men. 
 
 THIS, then, is another excellent Bleffing a- 
 rifing from Religious Society, ihat Friends can 
 hereby fecure each other from thofe that op- 
 pofe them. The Devil is fully fenfible of this \ 
 and therefore he has always done his utmoft 
 to fupprefs, and put a Stop to the Communion 
 of Saints. This was his grand Artifice at the 
 firft planting of the Gofpel; to perfecute the 
 Profeflbrs of it, in order to feparate them. 
 Which, tho'Goo, as he always will, over- 
 ruled for the better; yet it fhews what an En- 
 mity he has againft Chrijliam affembling them- 
 fehes together ; nor has he yet left off his old 
 Stratagem ; it being his ufual Way to entice ' 
 us by ourfefoes, in order to tempt us ; where, 
 by being deftitute of one another's Helps, he 
 hopes to lead us captive at his Will. 
 
 E JBvr
 
 The Neceffity and Benefits 
 
 BUT, on the contrary, knowing how hfc 
 own Intereft is ftrengchened by Society^ he 
 would firft perfuade us to neglect the Communion 
 of Saints, and then bid us ftand in the Way of 
 Sinners, hoping thereby to put us into the Seat 
 of the Scornful Judas and Peter are melan- 
 choly Inftances of this. The former had no 
 fooner left his Company at Supper, but he went 
 out and betrayed his Mafter : And the difmal 
 Downfal of the latter, when he would venture 
 himfelf amongft a Company of Enemies, plain- 
 ly fhews us what the Devil will endeavour to 
 do, when he gets us by ourfelves. Had Peter 
 kept his own Company, he might have kept 
 his Integrity j but a Jingle Cord, alas ! how 
 quickly was it broken ? Our BleJJed Saviour 
 knew this full well, and therefore it is very 
 obfervable, that he always fent out his Dijci- 
 pies TLIVO by Two. 
 
 AND now, after fo many Advantages to be 
 reaped from Religious Society, may we not very 
 juftly cry out with the Wife Man in my Text, 
 Woe be to him that is alone ; for when he falletb, 
 he hath not another to lift him up ? When he is 
 c old, he hath not a Friend to warm him j when 
 he is a/aulted, he hath not a Second to help 
 him to wkhftand his Enemy. 
 
 m. i
 
 tf RELIGIOUS SOCIETY,' ci 
 
 III. I NOW come to my tfbird general Head, 
 under which was to be (hewn the feveral Duties 
 incumbent on every Member of a Religion 5 
 Society, as fuch, which are three, i. Mutual 
 Reproof; 2. Mutual Exhort atiw, 3. Mutual 
 affijling and defending each other. 
 
 i. Mutual -Reproof. 'Two are better than, 
 One ; for 'when they fall, the One will lift up. 
 his Fellow. 
 
 Now, Reproof may be taken either in a' 
 more extenfive Senfe, and then it fignifies our 
 railing a Brother by the gentleft Means, when 
 he falls into Sin Or Error j or, in a more re- 
 flrained Signification, as reaching no farther 
 than thofe little Mifcarriages, which unavoid- 
 ably happen in the mod holy Men living. 
 
 THE Wife Man in the Text, fuppofes all of 
 us fubjecl to both : For when they fall, (fays he, 
 thereby implying that each of us may fall) the 
 One will lift up his fellow. From whence we 
 may infer, that when any Brother is overtaken 
 with a Fault, he that is fpiritual (that is, re- 
 generate, and knows the Corruption and Weak- 
 nefs of Human Nature) ought to rejiore fuch a 
 one in the Spirit of Meeknefs. And why he 
 mould do fo, the Apoftle fubjoins a Reafon 
 confidering thyfelf, left then alfo be tetnpted: i. e. 
 E i con-
 
 5 a ^he Neceffity and Benefits 
 
 confidering thy own Frailty, left thou alfo fall 
 by the like Temptation. 
 
 WE are all frail unftable Creatures ; and it is 
 merely owing to the Free Grace and good Pro- 
 vidence of GOD that we rim not into the fame 
 Excefs of Riot Vfith other Men. Every offend- 
 ing Brother, therefore, claims our Pity rather 
 than our Refentment -, and each Member fhould 
 ftrive who mould be moft forward, as well as 
 moft gentle, in reftoring him to his former 
 State. 
 
 BUT fuppofing a Perfon not to be overfa&et?, 
 but to fall wilfully into a Crime j yet who art 
 thou that denieft Forgivenefs to thy offending 
 Brother ? Let him that ftandetb take heed left 
 he fall. Take ye, Brethren, the holy Apoftles 
 as eminent Examples for you to learn by, how 
 you ought to behave in this Matter. Confider 
 how quickly they joined the Right Hand of 
 Fellowship with Peter, who had fo wilfully 
 denied his Matter : For we find John and him 
 together but two Days after, John xx. 2. And 
 ver. 19, we find him aflembled with the reft. 
 So foon did they forgive, fo foon afibciate with 
 
 their finful, yet relenting Brother Let us 
 
 go and do likewife. 
 
 BUT there is another kind of Reproof in- 
 cumbent on every Member of a Religious So- 
 ciety j namely, a gentle Rebuke for fome Mif- 
 
 carriage
 
 0/* RELIGIOUS SOCIETY. ? 
 
 carnage or of her, which, though not actually 
 finful, yet may become the Occafion of Sin. This 
 indeed feems a more eafy, but perhaps will 
 be found a more difficult Point than the former: 
 For when aPerfon has really finned, he cannot 
 but own his Brethren's Reproof to be juft ; 
 whereas, when it was only for fome little Mif- 
 conduct, the Pride that is in our Natures will 
 fcarce fuffer us to brook it. But however un- 
 grateful this Pill may be to our Brother, yet if 
 we have any Concern for his Welfare, it muft 
 be adminiftered by fome friendly Hand or other. 
 By all means then let it be applied j only, like 
 a fkilful Phyfician, gild over the ungratefnl 
 Medicine, and endeavour, if poffible, to de- 
 ceive thy Brother into Health and Soundnefs, 
 LetallBitternefs, and Wrath, and Malice, and 
 Evil-jpeaking be put away from it. Let the 
 Patient know his Recovery is the only Thing 
 aimed at, that thou delighted not caufelejly to 
 grieve thy Brother ; and then thou can'ft not 
 wantSuccefs. 
 
 2. Mutual Exhortation is the fecond Duty 
 refulting from the Words of the Text. Again, 
 if Two lye together, then they have Heat. 
 
 OBSERVE here again, the Wife Man fup- 
 
 pofes it as impoffible for religious Perfons to 
 
 meet together and not to be the warmer for 
 
 each other's Company, as for two Perfons to 
 
 E 3 lye
 
 ^4 *?he Neceffity and Benefits 
 
 lye in the fame Bed, and yet freeze with Cold. 
 But now, how is it poffible to communicate 
 Heat to each other, without mutually ftirring 
 up the Gift of God which is in us, by Brotherly 
 Exhortation ? Let every Member then of a 
 'Religious Society write that zealous Apoftle's 
 Advice on the Tables of his Heart ; See that 
 ye exhort, and provoke one another to Love, and 
 to good Works j and fo much the more as you fee 
 the Day of the LORD approaching. Believe 
 me, Brethren, we have need of Exhortation 
 to rouze up our fleepy Souls, to fet us upon our 
 Watch againft the Temptations of the World, 
 the Flejb, and the Devil; to excite us to re- 
 nounce ourfelves, to take up our Croffes, and 
 follow our bleffed Mafter, and the glorious 
 Company of Saints and Martyrs, who through 
 Faith have fought the good Fight, and are gone 
 before us to inherit the Promifes. A third Part, 
 therefore, of the Time wherein a Religious So- 
 ciety meets, feems neceflary to be fpent in this 
 important Duty : For what avails it to have our 
 Underftandings enlightened by pious Reading, 
 unlefs our Wills are at the fame Time inclined, 
 and inflamed by mutual Exhortation, to put ic 
 in Practice ? Add to this, that this is the bcfl 
 Way both to receive and impart Light, and the 
 only Means topreferveand increafe that Warmth 
 and Heat which each Perfon firfl brought with 
 
 him;
 
 e/ 1 RELIGIOUS SOCIETY. $5 
 
 him ; GOD fo ordering this, as all other fpiri- 
 toal Gifts, that to him that hath y i. e, improves 
 and communicates what he hath,y7W/ be given ; 
 but from him that hath not y i. e. does not im- 
 prove the Heat he hath, flail be taken away 
 even that which hefeemed to have. So needful, 
 fo effentially neceflary, is Exhortation to the 
 Good of a Society. 
 
 3. Thirdly and laftly, THE Text points -out 
 another Duty incumbent on every Member of 
 a Religious Society, viz. to defend each other 
 from thofe that do oppofe them. And if One 
 prevail againfl him y yet Two Jhall withjland 
 him ; and a 'Threefold Cord is not quickly broken* 
 
 HERE the Wife Man takes it for granted, 
 that Offences 'will come y nay, and that they may 
 prevail too. And this is no more than our 
 BleJJed Mafter has long fmce told us. Not, in- 
 deed, that there is any Thing in Chriftianily 
 jtje/ftbtt. has the leaft Tendency to give rife 
 to, or promote fuch Offences : No, on the 
 contrary, it breathes nothing but Unity and 
 Love. 
 
 BUT fo it is, that ever fince the fatal Sen- 
 tence pronounced by GOD, after our firft Pa- 
 rents Fall, viz. I will put Enmity between thy 
 Seed and her Seed j He that is born after the 
 Flefo, that is, the unregenerate unconverted 
 Sinner, has in all Ages perfccuted him that is 
 E 4 born,
 
 .56 The Nece/ity and Benefits 
 
 born after the Spirit: And fo it always will be^ 
 Accordingly we find an early Proof given of this 
 in the Inftance of Cain and Abel ; and of Ifo- 
 tnaelzn& Ifaac; of Jacob and Efau afterwards. 
 And, indeed, the whole Bible contains little 
 elfe but an Hiftory of the great and continued 
 Oppofition between the Children of this World 
 and the Children of GOD. The firft Chrifliam 
 were remarkable Examples of this; and though 
 thofe troublefome Times, blefled be GOD, are 
 now over, yet the Apoftle has laid it down as 
 a general Rule, and all that are fincere can 
 experimentally prove the Truth of it, That 
 they that will live godly in CHRIS? JESUS 
 muft (to the End of the World, in fome Degree 
 or other) fuffer Perfecution. That therefore 
 this may not make us defert our BlefTed Matter's. 
 Catife, every Member {hould unite their Forces^ 
 in order to iland againft it. And for the better 
 effecting this, each would do well from Time 
 to Time to communicate his Experiences, Grie- 
 vances, and Temptations, and beg his Com- 
 panions (firft asking GOD'S Affiftance, without 
 which all is nothing) to adminifter Reproof, 
 Exhortation, or Comfort, as his Cafe requires : 
 So \hziif One cannot prevail againft if, yet Two 
 foall ivitbjland it -, and a Threefold (much lefs 
 a many-fold") Cord will not be quickly broken. 
 
 IV. BUT
 
 ff RELIGIOUS SOCIETV. .-57 
 
 IV. BUT it is time for me to proceed to the 
 Fourth general Thing propofed, viz. to draw 
 an Inference or two from what has been faid. 
 
 I, AND firft then, if Two are better than 
 One, and the Advantages of Religious Society 
 are fo many and fo great, then it is the Duty of 
 every true Cbriftian to fet on foot, eftablifli and 
 promote, as much as in him lyes, Societies of 
 this Nature. And I believe we may venture 
 to affirm that if ever a Spirit of true Chriftianity 
 is revived in the World, it muft be brought 
 about by fome fuch Means as this. MotiveSj 
 furely, cannot be wanting, to ftir us up to this 
 commendable and neceffary Undertaking: For, 
 granting all hitherto advanced to be of no Force, 
 yet methinks the fingle Confideration that great 
 Part of our Happinefs in Heaven will confift 
 in the Communion of Saints ; or that the In- 
 tereft as well as Piety of thofe Seclarifts that 
 differ from us, is flrengthened and fupported 
 by nothing more than their frequent Meetings; 
 either of thefe Confiderations, I fay, one would 
 think, fhould induce us to do our utmoft to 
 copy after their good Example, and fettle a 
 lafling and pious Communion of the Saints on 
 Earth. Add to this, that we find the Kingdom 
 of Darknefs eftablifhed daily by fuch like Means; 
 and fhail not the Kingdom of CHRIST be fet 
 
 in
 
 8 The Necefllty and Benefits 
 
 in Opposition againfl it? Shall the Children of 
 Belial aflemble and flrengthen each other in 
 Wickednefs ; and fhall not the Children of 
 GOD unite, and flrengthen themfelves in Piety ? 
 Shall Societies on Societies be countenanced for 
 midnight Revellings, and the promoting of 
 Vice, and fcarcely one be found intended for 
 the Propagation of Virtue ? Be aftonilhed, 
 O Heavens, at this! 
 
 2. BUT this leads me to a fecond Inference, 
 namely, to warn Perfons of the great Danger 
 thofe are in, who either by their Subfcriptions, 
 Prefence, or Approbation, promote Societies of 
 a quite oppofite Nature to Religion. 
 
 AND here I would not be underftood to mean 
 only thofe publick Meetings which are defigned 
 manifeftly for nothing elfe but Revellings and 
 Banquetings, for Chambering and V/antonnefs, 
 and at which a modeft Heathen would blum 
 to be prefent ; but alfo thofe feemingly innocent 
 Entertainments and Meetings which thepo/iter 
 Part of the World are fo very fond of, and fpend 
 fo muchTime in : But which, notwithstanding, 
 keep as many Perfons out of a Senfe of TfrueRe- 
 ligion, as Intemperance, Debauchery, or any 
 other Crime whatever. Indeed, whilft we 
 are in this World, we mufl have proper Re- 
 laxations, to fit us both for the Bufinefs of our 
 Profeffion and Religion. But then, for Perfons 
 
 who
 
 e/* RELIGIOUS SOCIETY. 59 
 Nvho call themfelves Chriftians> that have for- 
 lemnly vowed at their Baptifm, to renounce the 
 Vanities of this fmful World $ that are com- 
 manded in Scripture to abjlain from all Ap^ 
 fearance of Evil, and to have their Conversation 
 in Heaven. For fuch Pe.rfons as thefe to fupport 
 Meetings, that (to fay no worfe pf them) are 
 vain and trifling, and have a natural Tendency 
 to draw off our Minds from Gop, is abfurd, 
 ridiculous, and fmful. Surely < T e wo are not 
 better than One in this Cafe : No ; it is to be 
 wiflied there was not one to be found concerned 
 in it. The fooner we forfake the affembling 
 curfelves together in fuch a manner, the better ; 
 and no matter how quickly the Cord that holds 
 fuch Societies (was it a thoufand Fold) is broken. 
 BUT you,Brethren, have not fo learntCnRisT : 
 But on the contrary, like true Difciples of your 
 LORD and Matter, have by the Blefiing of GOB 
 (as this Evening's Solemnity abundantly teftifies) 
 happily formed yourfelves into fuch Societies^ 
 which if duly attended on, and improved, can- 
 not but ftrengthen you in your Chriftian War r 
 fare, and make you fruitful in every good Word 
 and Work. 
 
 WHAT remains for me to do, but as was 
 propofed, in the laft Place, to clofe up what 
 has been faid ? in a Word or two, by way of 
 
 Exhortation 
 3
 
 6o The Neceffity and Benefits 
 
 Exhortation from the whole, and to befeech 
 yon, in the Name of our Lord JESUS CHRIST, 
 to go on in the Way you have begun ; and by 
 a conftant confcientious Attendance on your 
 refpeftive Societies, to difcountenanceVice, en- 
 courage Virtue, and build each ether up in the 
 Juiowledge and Fear of GOD. 
 
 ONLY permit me tojtir up your pure Minds > 
 by way of Remembrance, and to exhort you* 
 if tlere be any Conjblation in CHRIST*, any 
 Fellwafiip cf the Spirit, again and again to 
 consider, that as d\Gbriftiam in genera], fo all 
 Members of Religious Societies in particular, 
 are in an efpecial Manner, as Houfes built upon 
 an Hill ; and that therefore it highly concerns 
 you to walk circumfpeftly towards thofe that are 
 without, and to take heed to your/elves, that your 
 Confer fat ion, in common Life, be as become th 
 fuch an open and peculiar Profeffion of the 
 G&fpel of CHRIST: Knowing that the Eyes 
 of all Men are upon you, narrowly to infpecl: 
 every Circumflance of your Behaviour ; and 
 that every notorious wilful Mifcarriage of any 
 fingle Member will, in fome meafure, redound 
 to the Scandal and Difhonour of your whole 
 Fraternity. 
 
 LABOUR, therefore, my beloved Brethren, to. 
 let your PraSfice correfpond to your ProfeJ/ion : . 
 And think not that it will be fufikient for you 
 
 to
 
 0/*RELiGious SOCIETY. 6 1 . 
 to plead at the lad Day, LORD, have we not 
 flembled ourfelves together in thy Name, and 
 enlivened each other, by Jwgtng Pfalms and 
 Hymns and Spiritual Songs ? For, verily, I fay 
 unto you, notwithstanding this, our BlefTed 
 LORD will bid you depart from him-, nay, that 
 pou mall receive a greater Damnation, if, in 
 he midft of thefe great Pretenfions, you are 
 ound to be Workers of Iniquity. 
 
 BUT GOD forbid that any fuch Evil mould 
 >efal you ; that there fhould be ever a Judas, 
 ever a Traitor amongft fuch diftinguimed Fol- 
 lowers 'of our Common Mafter. No, on the 
 contrary, the Excellency of your Rules, the 
 Regularity of your Meetings, and more efpe- 
 cially your pious Zeal in aflembling in fuch a 
 publick and folemn Manner fo frequently in 
 the Year, perfuade me to think, that you are 
 willing, not barely tofeem, but to be in Reality, 
 Chrijlians ; and hope to be found at the Loft 
 Day, what you would be efteemed now, viz. 
 holy, fincere Difciples of a Crucified Redeemer* 
 
 OH, may you always continue thus minded I 
 and make it your daily, confbnt Endeavour, 
 both by Precept and Example, to turn all your 
 converfe with, more efpecially thofe of your 
 own Societies, into the fame moft bleffed Spirit 
 and Temper. Thus will you adorn the Gofpel 
 of our Lord JESUS CHRIST in all Things : Thus 
 
 will
 
 62 Tfe Neceffity and Benefits, &c. 
 will you anticipate the Happinefs of a future 
 State, and by attending on, and improving the 
 Communion of Saints on Earth, make yourfelves 
 meet to join the Communion and Fellowfhip 
 of the Spirits of Juft Men made perfect, of 
 the Holy Angels, nay, of the Ever Blefled and 
 Eternal GOD in Heaven. 
 
 Which GOD of his infinite Mercy grant, thro 1 
 JESUS CHRIST our Lord; to whom 
 with the Father, and the Holy Ghoft, Three 
 Perfons, and One Eternal GOD, be afcribed y 
 as is mofl due, all Honour and Praife, Might , 
 Majejly and Dominion, now and for ever. 
 
 THE
 
 THE 
 
 BENEFITS 
 
 O F A N 
 
 EARLY PIETY. 
 
 A S E R M O N preach'd at Bow-Cburch, Lon~ 
 don, before the Religious Societies, at one 
 of their General Quarterly-Meetings, &c. 
 on Wednefday Sept. 2&, 1737.
 
 SERMON III. 
 
 Of the Benefits of an EARLY 
 PIETY. 
 
 E c c L E s. xii. i. 
 
 Remember now thy Creator m the Days 
 
 of thy Youth. 
 
 TH E Amiablenefs of Religion in itfelf, 
 the innumeral Advantages that flow 
 from it to Society in general, as well 
 as each fincere Profeflbr of ic in particular, 
 cannot but recommend it to the Choice of every 
 confiderate Perfon, and make even wicked 
 Men, as they wifti to dye the Death, fo, in 
 their more fober Intervals, envy the Life of 
 the Righteous. And indeed we muft do the 
 World fo much Juftice, as to confefs, that the 
 Queflion about Religion does not ufually arife 
 from a Difpute whether it be neceffary or not 
 (for moft Men fee the Neceffity of doing fome- 
 F thing
 
 66 Of the B E N E F i T s of 
 
 thing for the Salvation of their Souls;) but 
 when is the beft Time to fet about it. Per- 
 fbns are convinced by univerfal Experience, 
 that the firft Effays or Endeavours towards the 
 Attainment of Religion are attended with fome 
 Difficulty and Trouble, and therefore they 
 would willingly defer the Beginning fuch a 
 feemingly ungrateful Work as long as they can. 
 The wanton Prodigal, that is fpending his Sub- 
 fiance in riotous Living, cries, a little more 
 Pleafure, a little more Senfuality, and then I'll 
 be fober in Earneft. The covetous Worlding, 
 that employs all his Care and Pains in heaping 
 tip Riches y though he cannot tell who Jh all ga- 
 ther them, does nor flatter himfelf this will do 
 always ; but hopes, with the rich Fool in the 
 Gofpel, to lay up Goods for a few more Years 
 on Earth, and then he will begin to lay f>- 
 Treafures in Heaven, And, in mort, thus it 
 is that moft People are convinc'd of the 
 Neceffity of being religious fome time or ano- 
 ther ; but then, like Felix, they put off the 
 acting fuitably to their Convictions, 'till (what 
 they imagine) a more convenient Seafon : Where- 
 as, would we be fo humble as to be guided by 
 the Experience and Counfel of the Wifeft of 
 Men, we mould learn that Youth is the fitteft 
 Seafon for Religion -, Remember now thy Creator? 
 fays Solomon, in the Days of thy Touth. By 
 
 which
 
 an EARLY PIETY. 67 
 
 which Word Remember, we are not to under- 
 ftand a bare fpeculative Remembrance, or cal- 
 ling to Mind, (for that, like a dead Faith, will 
 profit us nothing) but fuch a Remembrance 
 as will conftrain us to Obedience, and oblige 
 us, out of Gratitude, to perform all that the 
 LORD our GOD (hall require of us. For as 
 forgetting GOD in Scripture Language, implies 
 a total Neglect of our Duty, in like Manner 
 remejnbring him fignifies a perfect Performance 
 of it : So that, when Solomon lays, Remember 
 thy Creator in the Days of thy Touth> it is the 
 fame as if he had faid, Keep GOD'S Command- 
 ments ; or in other Words, be religious in the 
 Days of thy Tonth ; thereby implying that Touth 
 is the moft proper Seafon for it. 
 
 I mall in the following Difcourfe, Firft y en- 
 deavour to make good the Wife Man's 
 Propofition imply 'd in the Words of the 
 Text, and to mew that Youth is the fit- 
 teft Seafon of Religion. 
 
 Secondly^ by Way of Motive, I fhall confider 
 the many unfpeakable Advantages that 
 will arife from Remembering our Creator 
 in the Days of our Touth. 
 
 thirdly and lajlly\ I fhall conclude whh a 
 Word or two of Exhortation to the 
 younger Part, of this Audience. 
 
 F 2 I. And
 
 68 Of the B E N E F i T s of 
 
 I. And Firft then, I am to make good the 
 Wife Man's Propofition implied in the 
 Words of the Text, and to mew that Toutb 
 is the fitted Seafon for Religion : "Remem- 
 ber now thy Creator in the Days of thy Touth. 
 
 But in order to proceed more clearly in this 
 Argument, it may not be improper, firft, to 
 explain what I mean by the Word Religion. 
 By this Term then I would not be underflood 
 to mean a bare outward Profeffion or naming 
 the Name of CHRIST ; for we are told, that 
 many that have even prophefied in his Name t 
 and in bis Name caft out Devils, fhall notwith- 
 ftanding be rejected by him at the laft Day : 
 Nor would I underftand by it barely being ad- 
 mitted into CHRIST'S Church by Baptifm -, 
 for then Simon Magus y Arius, and the Herefi- 
 archs of old might pafs for Religious Perfons ; 
 for thefe were baptized : Nor yet the Receiving 
 the other Seal of the Covenant j for then Judas 
 himfelf might be canoniz'd for a Saint : Nor 
 indeed do I mean any or all of thefe together, 
 confidered by themfelves ; but a thorough, real, 
 inward Change of Nature, wrought in us by 
 the powerful Operations of the HOLY GHOST 
 convey'd to and nourifh'd in our Hearts, by a 
 conflant Ufe of all the Means of Grace, evi- 
 
 denc'd
 
 an EARLY PIETY. 6f 
 
 denc'd by a good Life, and bringing forth the 
 Fruits of the Spirit. 
 
 THE attaining this real inward Religion, is 
 a Work of fo great Difficulty, that Nicode- 
 mus, a learned Doctor and Teacher in Ifrae/, 
 thought it altogether impoffible, and therefore 
 ignorantly afked our Blefled LORD, How this 
 Thing could be ? And truly ttfreclify a difor- 
 der'd Nature, to mortify our corrupt Paffions, 
 to turn Darknefs to Light, to put off the old 
 Man, and put on the new, and thereby to have 
 the Image of GOD reinftamp'd upon the Soul; 
 or in one Word, to be born again, however 
 light fome may make of it, muft, after all our 
 Endeavours, be own'd by Man impoffible. 
 'Tis true indeed CHRIST'S Yoke is faid to be 
 an eafy or a gracious Yoke, and his Burthen 
 light ; but then it is to thofe only who have 
 been accuftomed to bear and draw in it. For, 
 as the wife Son of Sirach obferves, At firft 
 Wifdom walketh with her Children in crooked, 
 Ways, and brings them into Fear , and torments 
 them 'with her Difcipline, and does not turn to 
 comfort ar d rejoyce them, tilljhe has fry' d them 
 andpro'D'd their judgment. No; we muft not 
 flatter ourfelves, that our deprav'd Natures can 
 be renewed, unlefs we fubmit to a great many 
 Difficulties. The fpiritual Birth is attended 
 with its Pangs, as well as the natural : For 
 F 3 they
 
 7^ Of tJce BENEFITS of 
 
 they that have experisnc'd it, (and they only 
 are the proper Judges) can acquaint you, that 
 frequent Ads of Self-Denial muft be exercifed, 
 a conftant regular Difcipline kept up, left, 
 after all, when we come to the Birth, we 
 fhould want Strength to bring forth. 
 
 B u T if thefe Things are fo ; if there are 
 Difficulties and Pangs attending our being born 
 (igain^ and Difcipline muft be called in, What 
 Seafon more proper than that of Touth j when, 
 if ever, our Bodies are robuft and vigorous, 
 and our Minds active and courageous; and 
 confequently we are then beft qualified to en- 
 dure Hardnefs as good Soldiers of JESUS 
 CHRIST ? 
 
 WE find in fecular Matters People com- 
 monly obferve this Method, and fend their 
 Children abroad among the Toils and Fatigues 
 of Bufinefs, in their younger Years, as well 
 knowing they are then fitteft to undergo them. 
 And why do they not act with the fame Con- 
 fiftency in the grand Affair of Religion ? Be- 
 caufe, as our Saviour has told us, the Children 
 of this World are wifer in their Generation, 
 than the Children of Light. 
 
 BUT, Secondly, if pure Religion and un- 
 defiled, confifts in the total Renewal of our 
 corrupted Natures, then 'tis not only a Work 
 qf Difficulty, but of Tipie : For, as the old 
 
 was
 
 /2 E A R L Y P I E T Y. Jl 
 
 was not, fo neither is the new Creation com- 
 pleated in a Day. No, good Men know by 
 certain Experience, that it is a long while ere 
 old Things can pajs away, and all Things be- 
 come new in them. The Strong Man armed 
 has gotten too great PofTeffion of their Hearts 
 to be quickly driven out, and they are obliged 
 to combat many a weary Hour, ere their Cor- 
 ruptions, which is the Armour in which the 
 Strong Man trufted, be wholly taken from 
 him. Nay, they find their whole Lives fhort 
 enough to perfect the Work of Regeneration, 
 which they were fent into the World to da, 
 and never expect to fay, it isjmjh 9 ^ 'till with 
 their blefied Matter they bow down their 
 Heads, and give up the Ghoft. 
 
 AND if this be the Cafe, if the Renovation 
 of our Nature be not only difficult, but re- 
 quires fo long a Space to compleat it in ; then it 
 highly concerns every one to fet about it betimes, 
 and to work their Work 'while it is Day, before 
 the Night cometh, when no Man can work. 
 
 Could we indeed live to the Age of Me- 
 thufelah, and had but little Bufmefs to employ 
 ourfelves in, we might then be more excufable, 
 if we made no other Ufe of this World than 
 what too many do, take our Pajlime therein : 
 But fince our Lives are fo very fhort, and the 
 working out our Salvation requires fo much 
 F 4 Time,
 
 jz Of the BENEFITS o/" 
 
 Time, we have no Room left for Trifling, left 
 we mould be fnatch'd away while our Lamps 
 are untrimmed, and we are entirely unprepared 
 to meet the Bridegroom. 
 
 DID we know a Friend or Neighbour, 
 who had a long Journey of the utmoft Impor- 
 tance to make, and yet mould ftand all the 
 Day idle, negle&ing to fet out till the Sun was 
 about to go down, we could not but pity and 
 condemn his egregious Folly : And yet it is to 
 be feared moft Men are juft fuch Fools ; they 
 have a long Journey to take, nay, a Journey 
 to Eternity, a Journey of infinite Importance, 
 and which they are obliged to difpatch before 
 the Sun of their natural Life be gone down -, 
 and yet they loiter away their Time allotted 
 them to perform their Journey in, 'till Sick- 
 nefs or Death furprizes them ; and then they 
 cry our, What flail we do to inherit eternal 
 Life ? But alas ! Is this a proper Seafon to afk 
 fuch a Queftion ? Is this a Time to begin their 
 Journey, when they mould be at the End of 
 it ; or to inquire what they muft do, when 
 perhaps they have hardly any Strength or Abi- 
 lity left to do any thing to purpofe, and when 
 they mould be waiting with humble Patience, 
 in Hopes of fpeedily receiving their Wages for 
 Work already done ? O foolifo People and un- 
 wife ! If ye offer the Blind for Sacrifice, h it 
 
 not
 
 an EARLY PIETY.' 73 
 
 not evil ? And if ye offer the Lame and Sick, h 
 it not evil? Offer it now unto tby Governor, 
 will he be pleaj'ed with tbee, or accept thy Per- 
 fon? faith the LORD of Hojls. But leaving 
 fuch to the Mercies of GOD, I pafs on to 
 
 II. The Second general Thing propofed, viz. 
 To Ihew the Advantages, that will arife 
 from remembering our Creator in the Days 
 of our Touth ; which may ferve as fo many 
 Motives to excite and quicken all Perfons 
 immediately to fet about it, 
 
 I. And the Firft Benefit refulting from 
 thence is, that it will bring moft Honour and 
 Glory to GOD. This, I fuppofe, every ferious 
 Perfon will grant, ought to be the Point in 
 which all our Actions mould center : For to 
 this End were we born ; to this End were we 
 redeemed by the precious Blood of JESUS 
 CHRIST, that we mould promote GOD'S eter- 
 nal Glory. And as the Glory of GOD is moft 
 advanced by paying Obedience to his Precepts, 
 they that begin fooneft to walk in his Ways, 
 act moft to his Glory : For the common Ob- 
 jection againft the Divine Laws in general, and 
 the Doctrines of the Gofpel in particular, is, 
 that they are not practicable, that they are 
 contrary to Flem and Blood, and that all thofe 
 Precepts concerning Self-Denial, Renunciation 
 
 of,
 
 74 Of the B E N E F i T s of 
 
 of, and Deadnefs to the World, are but fo 
 many arbitrary Reftraints impofedupon human 
 Nature. But when we fee mere Striplings not 
 only pradlifing, but delighting in fuch religious 
 Duties, and in the Days of their Youth, when, 
 if ever, they have a Relifh for fenfual Plea- 
 fures, fubduing and defpifing the Luft of the 
 Flefi> the Luji of the Eye, and the Pride of 
 
 Life This, this is acceptable with GOD; 
 
 this vindicates his injured Honour ; this {hews 
 that his Service is perfect Freedom, that his 
 Toke is eafy, and his Burden light. 
 
 2. But, Secondly, as an early Piety redounds 
 moft to the Honour of GOD, fo it will bring 
 moft Honour to ourfelves: For thofe that 
 honour GOD, GOD will honour. We find it 
 therefore remarked to the Praife of Obadiah, 
 that he fer<ued the L O RD from his Youth : Of 
 Samuel, that be flood, when young, before 
 GOD in a Linen Ephod:- Of Timothy, that 
 
 from a Child he had known the Holy Scriptures : 
 Of St. John,, that be was the youngeft and moft 
 beloved Difciple ; and of our bleffed LORD, 
 himfelf, that at 'Twelve Tears old he went up to 
 the Temple, and fat among the, D.o^lors^ both 
 bearing and ajking them Quejlions. 
 
 3. Nor, Thirdly, will an early Piety afford 
 us lefs Comfort than Honour, not only becaufe 
 it renders Religion habitual to us, but alfo 
 
 becaufe
 
 an EARLY PIETY. 75 
 
 becaufe it gives us a well-grounded Afturance 
 of the Sincerity of our Profeffions. Was there 
 no other Argument againft a Death-bed Re- 
 pentance but the Unfatisfactorinefs and Anxiety 
 of fuch a State, that would be fufficient to de- 
 ter all thinking Perfons from defering the moft 
 important Bufinefs of their Life to fuch a 
 dreadful Period of it. For fuppoling a Man 
 be fincere in his Profeffions of Repentance 
 on a Death-bed (which is very much to be 
 doubted) yet he can take no great Comfort in 
 them, becaufe he is uncertain whether his 
 Convictions and Remorfe proceed from a true 
 Sorrow for Sin, or a fervile Fear of Punifh- 
 ment. But a young Saint need fear no fuch 
 Perplexity ; he knows that he loves GOD for his 
 own Sake, and is not driven to him by a Dread 
 of impending Evil : He does not decline the 
 Gratifications of Senfe, becaufe he can no 
 longer hear the Voice of Sivging~Men and Sing- 
 ing Women ; but willingly takes up his Crofs, 
 and follows his BlefTed Mafter in his Youth, 
 and therefore muft have great Confidence of 
 his Sincerity towards GOD. But farther, as an 
 early Piety affures the Hearts of its Sincerity, 
 fo-likewife it brings its prefent Reward with it, 
 as it renders Religion, and all its Duties, habi- 
 tual and eafy. A young Saint, was you to afk 
 
 him.
 
 j6 Of the B E N E F i T s cf 
 
 him, would joyfully tell you the unfpeakable 
 Comfort of beginning to be good betimes: As 
 for his Part, he knows not what Men mean by 
 talking of Mortification, Self-denial, and Re- 
 tirement, as hard and rigorous Duties j for he 
 has fo accuftomed himfelf to them, that they 
 are now become even natural, and he takes in- 
 finitely more pleafure in pra&iling the fevered 
 Precepts of the Gofpel, than a luxurious Dives 
 jn a Bed of State, or an ambitious Hainan at a 
 Royal Banquet. And, oh ! how happy muft 
 that Youth be, whofe Duty is become a fe- 
 cond Nature, and to whom thofe Things, 
 which feem terrible to others, are grown both 
 eafy and delightful. 
 
 4. Bu T the greateft Advantage of an early 
 Piety is ftill behind, viz. That it lays in the 
 beft Provifion of Comfort and Support againft 
 fuch Times as we mall ftand moft in need there- 
 of, viz. in all Times of our Tribulation, and 
 in particular againft the Time of old Age, the 
 Hour of Death, and the Day of Judgment. 
 
 This is the Argument the Wife Man makes 
 ufe of in the Words immediately following the 
 Text. Remember now, fays he, thy Creator in 
 the Days of thy Touth ; while the evil Days come 
 not y nor the Tears draw nigb t wherein thoujhalt 
 fay, I have no Pleafure in them. Obferve, the 
 Time of old Age is an evil 'time, Years 
 
 wherein
 
 an EARLY PIETY. 77 
 
 wherein there is no Pleafure; and afk thofe 
 that are grown old, and they will inform you 
 fo. Cordials furely then muft be exceeding 
 proper to fupport our drooping Spirits : And, 
 oh ! What Cordial comparable to the grateful 
 Review of a well-fpent Life ? When the Eyes, 
 like Ifaac's, are grown dim with Age ; when 
 the Keepers of the Houfe, i. e. the Hands {hall 
 tremble j as the Wife Mangoes on to defcribe 
 the Infirmities of old Age, when the Jlrong 
 Men bow themfefoes, i.e. when the Legs grow 
 feeble; and the Grinders, i.e. the Teeth, fhall 
 ceafe to do their proper Office, becaufe they are 
 few j for a Perfon then to hear the Precepts of 
 the Gofpel read over to him, and to be able to 
 lay his Hand on his Heart, and to fay fincerely, 
 All thefe have I kept from my Touth : This muft 
 fill him with fuch unfpeakable Comfort, that 
 I want Words to exprefs, and Thoughts to 
 conceive it. Bur, fuppofing it was pomble for 
 us to efcape the Inconveniencies of old Age, 
 yet ftill Death is a Debt we all muft pay ; and, 
 what is worfe, it generally comes attended with 
 fuch dreadful Circumftances, that it will make 
 even a Felix tremble. But as fonthe Godly, 
 that have ferved the LORD from their Youth, 
 it is not fo with them ; no, they look upon 
 Death, not as a King of Terrors, but as a wel- 
 come Meflenger that is come to conduct them to 
 
 their
 
 78 Of the B E N E F I T 3 tf 
 
 their wifli'd-for Home. All the Days of their 
 appointed Time have they waited, and it hasj 
 been the Bufinefs of their whole Lives to pre- 
 pare themfelves for the coming of their great 
 Change; and therefore they rejoice to hear 
 that they are called to meet the heavenly 
 Bridegroom. Thus dies the early, (I mean 
 the early, if perfevering) Pious ; whofe Path 
 has been as the foining Light, that fiineth 
 more and more unto the P erf eft Day. But fol- 
 low him beyond the Grave, and fee with 
 what an holy Triumph he enters into his 
 Matter's Joy ; with what an humble Bold- 
 nefs he ftands at the dreadful Tribunal of 
 JESUS CHRIST ; and can you then forbear to 
 cry out, Let me die the Death of the Righteous, 
 and let my latter End, and future State, be like 
 his. 
 
 Need I then, after having fhewn fo many 
 Advantages to arife from an early Piety, ufe 
 any more Arguments to perfuade the younger 
 Part of this Audience, to whom, 
 
 III. In the Third and loft place, 1 addrefs 
 myfelf* to remember their Creator in the 
 Days of their Tout h? 
 
 WHAT! will not a Defire of bringing 
 Glory to GOD, Honour and Comfort to them- 
 felves 5
 
 an E A R L Y P i E T Y. 7 
 
 felves ; will not the Pleafure of an habitual Pie- 
 ty, and the comfortable AfTurance of being 
 fincerej above all, will not the hopes of an 
 honourable old Age, a peaceful Death, and a 
 glorious Appearance at the tremendous Day of 
 Judgment; will not thefe, I fay, prevail with 
 them to leave their Hufks, and return home 
 to eat of the fatted Calf? What, will they 
 thus requite our Saviour's Love? That be far 
 from them ! Did he come down and fhed his 
 precious Blood to deliver them from the Power 
 of Sin ; and will they fpend their youthful 
 Strength and Vigour in the Service of it, and 
 then think to ferve CHRIST, when they can fol- 
 low their Luft no longer? Is it fit, that many 
 who are endowed with excellent Gifts, and are 
 thereby qualified to be Supports and Ornaments 
 of our finking Church, mould notwithfland- 
 ing forget the GOD that gave them, and em- 
 ploy them in Things that will not profit? O 
 why will they not arife, and, like fo many 
 Pbineas\ be zealous for the LORD of Hofts? 
 Doubtlefs, when Death overtakes them, they 
 will wim they had : And what hinders them, 
 but that they may live as well now, as they 
 will wim they had, when they leave the World ? 
 Think you that any one yet ever repented that 
 he began to be good too foon ? But how many, 
 on the contrary, have repented that they began 
 
 to
 
 Be r Of /^BENEFITS of 
 
 to be good too late? May we not well imagine, 
 that young Samuel now rejoices that he waited 
 fo foon at the Tabernacle of the LORD? Or 
 young Timothy, that from a Child he knew the 
 Holy Scriptures ? And if you wifli to be Par- 
 takers of their Joy, let me perfuade you to be 
 Partakers of their Piety. 
 
 I could ftill go on to fill my Mouth with 
 Arguments ; but the Circumftances and Piety 
 of thofe amongft whom / am now preaching 
 the Kingdom of GO D, remind me to change 
 my Style; and inftead of urging any more 
 DirTuafives from Sin, to fill up what is behind 
 of this Difcourfe, with Encouragements to per- 
 fevere in Holinefs. 
 
 Ble/ed, for ever bleffed, be GOD and the 
 Father of our Lord JESUS CHRIST! 
 I am not fpeaking to Perfons inflamed with 
 youthful Lufts, but to a Multitude of young 
 Profeflbrs, who, by frequently afTemhling to- 
 gether and forming themfelves into Religious 
 Societies, are in a ready Way to be of the Num- 
 ber of thofe young Men who have overcome the 
 Wicked One. 
 
 BELIEVE me, it gladdens my very Soul to 
 fee fo many of your Faces fet Heavenwards ; 
 and the vifible happy Effects of your uniting 
 together, cannot but rejoice the Hearts of all 
 fincere Chriftiam> and oblige them to wifi you 
 
 good
 
 an EARLY PIETY* 81 
 
 good Luck in the Name of the LORD. The 
 many Souls that are nouriflied weekly by the 
 fpirituat Body and Blood of JESUS CHRIST by 
 your Means 5 the Weekly and Monthly Lectures 
 that are preached by your Contributions; the 
 daily Incenfe of Thankfgiving and Prayer which 
 is publickly fent up to the Throne of Grace 
 by your Subfcriptions ; the many Children 
 which are trained up in the Nurture and Admo- 
 nition of the L R D by your Charities ; and 
 laftly, the commendable and pious Zeal you 
 exert in promoting and encouraging Divine 
 Pfalmody> are fuch plain and apparent Proofs 
 of the Benefit of your Religious Societies, and 
 they call for a publick Acknowledgment of 
 Praife and Thankfgiving to our BlefTed Mafter, 
 who has not only put into your Etearts fuch 
 good Defigns, but enable you alfo to bring the 
 fame to good Effect. 
 
 It is true, it has been objected, " that young 
 " Men forming themfelves into Religious So- 
 " defies has a Tendency to make them fpiritu- 
 " ally proud, and think more highly of them- 
 " fehes than they ought to think" And per- 
 haps the imprudent imperious Behaviour of 
 fome Novices in Religion, who, though they 
 went out from you , were not of you , may have 
 given too much Occafion for fuch an Afper- 
 iion, 
 
 G But
 
 $2 Of tie BENEFITS of 
 
 But you, Brethren, have not fo learned 
 CHRIS?. Far be it from you to look upon 
 yourfelves as righteous, and defpife others, be- 
 caufe you often afTemble yourfelves together. 
 No, this, inftead of creating Pride, ought to 
 beget an holy Fear in your Hearts, left your 
 Practice fhould not correfpond with your Pro- 
 feffion, and that, after you have benefited and 
 edified others, you yourfelves fhould become 
 Caft-aways. 
 
 WORLDLY- MINDEDNESS, my Brethren, is 
 another Rock againft which we are in Danger 
 of fplitting. For, if other Sins have flam 
 their Thoufands of profeffing Chriftians, this 
 has flain its Ten Thoufands. I need not ap- 
 peal to paft Ages; your own Experience, no 
 doubt, has furnifhed you with many unhappy 
 Inftances of young Men, who, after, (as one 
 would have imagined) they had ejcaped the Pol- 
 lutions 'which are in tbe World through Luft, and 
 'had tafted tbe good Word of Life, and endured 
 for a Seafon, whilft under the Tuition and In- 
 fpection of others, yet when they have come 
 to be their own Matters, through a Want of 
 Faith, and through a too great an Earneftnefs 
 in labouring for the Meat which perffieth, have 
 caft off their firft Love, been again entangled 
 with the World, and returned like the Dog fo 
 bh Vomit, and like tbe Sow that was wajhed t& 
 
 her
 
 an EARLY PIETV. 3 
 
 her wallowing in the Mire. You would there- 
 fore do well, my Brethren, frequendy to re- 
 mind each other of this dangerous Snare, and 
 to exhort one another to begin, purfue, and 
 end your ChrHlian Warfare, in a thorough 
 Renunciation of the World, and worldly Tem- 
 pers ; fo that, when you are obliged by Pro- 
 vidence to provide for yourfelves, and thofe of 
 your refpective Houfliolds, you may continue 
 to walk by Faith, zndijlillfeekjirft the Kingdom 
 if God, and his Rigbteoufnefs -, not doubting 
 but all other Things, upon your honeft In- 
 duftry and Endeavours, frail be added unto you. 
 And now what jhall I fay more? To fpeak 
 tinto you Fathers, who have been in CHRIST 
 fo many Years before me, and know the Malig- 
 nity of Worldly-minded nefs, and Pride in the 
 Spiritual Life, would be altogether needlefs. 1 
 To you therefore, O young Men (for whom I 
 am diftrefTed, for whom I fear as well as for 
 myfelf) do I once more addrefs myfelf, in 
 the Words of the beloved Difciple, Look to 
 youffelveSy that we lofe not thofe Things which 
 we have wrought^ but receive a full Reward* 
 Be ever mindful then, of the Words that have 
 been fpoken to us by the Apoftles of the Lord 
 and Saviour: Give Diligence to make your Cal- 
 ling and Election fur e. Beware, left ye alfo be- 
 ing led away by the Error of the Wicked, fall 
 G 2- from
 
 84 Of the BENEFITS of 
 
 from your own Stedfaftnefs. Let him that think" 
 etb he Jlandeth take Heed left he fall. Be not 
 high-minded but fear. But we are perfuaded 
 better Things of you, and Things that accompany 
 Salvation, tho* we thus fpeak. For God is 
 not unrighteous, to forget your Work and La- 
 bours and Love. And we defire that every one* 
 of you do flew the fame Diligence, to the full 
 jlffurance of Hope unto the End: That ye be 
 not flothful but Followers of them who thro* 
 Faith and Patience inherit the Promifes. 'Tis 
 true we have many Difficulties to encounter, 
 many powerful Enemies to overcome, ere we 
 can get Pofleffion of the promis'd Land. We 
 have an artful Devil, an enfnaring World, and 
 above all, the Treachery of our own Hearts 
 to withstand and ftrive againft. For ftraigbt 
 is the Gate, and narrow h the Way that leadetb 
 unto eternal Life. But wherefore mould we 
 fear ? fmce he that is with us is far more power- 
 ful, than all who are againft us. Have we 
 not already experienced his Almighty Power, 
 in enabling us to conquer fome Difficulties 
 which feemed as infurmountable then, as thofe 
 we ftruggle with now? And cannot he who 
 delivered us out of the Paws of thofe Bears and 
 Lions, preferve us alfo from being hurt by the 
 
 Be
 
 an EARLY PIETY. 85 
 
 Be ftedfaft therefore, my Brethren, be im- 
 mvueable. Conlider the infinite future Rewards 
 as well as prefent Comforts that attend an 
 Early Piety. Be not ajhamed of the Go/pel of 
 CHRIST: For it is the Power of GOD 
 unto Salvation. Fear not Man j fear not the 
 Contempt and Revilings which you muft 
 meet with in the Way of Duty; For one of 
 you foall chafe a Tboujand, and two of you put 
 Ten Thoufand of your Enemies to Flight. 
 And if you will be content to be abus'd for a 
 fliort Time here, Ifpeak the Truth in CHRIST, 
 I lye not ; then fhall ye be exalted to fit down 
 with the Son of Man, when he (hall come in 
 the Glory of his Father with his holy Angels to 
 Judgment hereafter. 
 
 May Almighty GOD give every one of us 
 fuch a Meafure of Grace, that we may not be 
 of the Number of thofe that draw back unto 
 Perdition, but of them that believe and en- 
 dure unto the End, to the Saving of our Souls, 
 
 Which God, &c. 
 
 THE
 
 THE 
 EXTENT and REASONABLENESS 
 
 O F 
 
 SELF-DENIAL. 
 
 A SERMON preached at the Parifli 
 Church of St. Andrew, Holborn y 
 on Sunday October 9, 1737. 
 
 G 4
 
 (8 9 ) 
 
 SERMON IV. 
 
 The Extent and Reafonabknefs 
 of SELF-DENIAL. 
 
 LUKE ix. 2 3 . 
 
 And He fatd unto them all, If any 
 Man wtll come after me y let htm 
 .deny himfelf. 
 
 WHOEVER reads the GOSPEL with 
 a fingle Eye, and fincere Intention, 
 will find that our Bleffed LORD took 
 all Opportunities of reminding his Difciples 
 that his Kingdom was not of this World ; that 
 his Do&rine was a Dodtrine of the Crofs ; and 
 that their profeffing themfelves to be his FoU 
 lowers would call them to a conftant State of 
 voluntary or Setf-fufering and Self-denial.
 
 90 'The Extent and Reafonablenefs 
 
 THE Words of the Text afford us one In- 
 ftance, among many, of our Saviour's Beha- 
 viour in this Matter: For having in the pre- 
 ceding Verfes revealed himfelf to Peter, and 
 the other Apoftles, to be The CHRIS? of 
 GOD; left they mould be too much elated 
 with fuch a peculiar Difcovery of his Deity, 
 or think that their Relation to fo great a Per- 
 fonage would be attended with nothing but 
 Pomp and Grandeur, He tells them, in the 
 22 d Verfe, that the Son of Man was to fuffer 
 many things in this World, though He was to 
 be crowned with Eternal Glory and Honour in 
 the next: And that if any of them or their 
 Pofterity would (hare in the fame Honour, they 
 muft bear a Part with }iim in his Self-denial 
 and Sufferings. For He faid unto them all t 
 Jf any Man 'will come after me^ let him deny 
 bimfelf. 
 
 FROM which Words I {hall conilder thefe 
 three Things : 
 
 I. Firft, THE Nature of the Self-denial re- 
 commended in the Text ; and in how 
 many Refpecls we muft deny ourfelves, in 
 order to come after JESUS CHKIST. 
 
 II. Secondly, I SHALL endeavour to prove 
 the Univerfality and Reafonablenels of 
 this Duty of Self-denial* 
 
 IH. Thirdly
 
 of SELF-DENIAL. 91 
 
 III. Thirdly and lafly, I SHALL offer fome 
 Confideradons, which may ferve as fo 
 many Motives to reconcile us to, and 
 quicken us in the Practice of this Doctrine 
 of Self-denial 
 
 I. Anvjirji then, I am to mew the Nature 
 of the Self- denial recommended in the Text; 
 or in how many Refpects we muft deny our- 
 I elves, in order to follow JESUS CHJUST. 
 
 Now as tfie Faculties of the Soul are di- 
 ftinguimed by the Underftanding, Will, and 
 Affections 5 fo in all thefe muft each of us deny 
 bimfelf. We mufl not lean to our ownUnder- 
 anding, being wife In our own Eyes, and pru- 
 dent in our own Sight-, but we muft fubmit our 
 fhort-fighted Reafon to the Light of Divine 
 Revelation : For there are Myfteries in Re- 
 ligion, which are above, though not contrary 
 to, our natural Reafon : And therefore we fhall 
 never become Chriftians unlefs we caft down 
 Imaginations, and every high Thing that exalt- 
 eth itfelf againji the Knowledge of GOD, and 
 bring into Captivity every Thought to the Obe- 
 dience of CHRIST. It is in this refpedt, as 
 well as others, that we muft become Tools for 
 CHRIST'S fake, and acknowledge we know 
 nothing without Revelation, as we ought to 
 know. We muft then, with ajl Humility and 
 
 Reverence,
 
 92, Th* Extent and Reafonabknefs 
 
 Reverence, embrace the myfterious Truths 
 revealed to us in the Holy Scriptures ; for thus 
 only can we become truly Wife, even Wife unto 
 Salvation. It was Matter of our Blefled LORD'S 
 Thankfgiving to his Heavenly Father, that he 
 bad hid thefe Things from the Wife and Prudent, 
 and had revealed them unto Babes. And in this 
 refpect alfo we muft be converted and become 
 as little Children, teachable, and willing to 
 follow the Lamb into whatfoever Myfteries he 
 {hall be pleafed to lead us j and believe and 
 pra&ife all divine Truths, not becaufe we can 
 demonftrate them, but becaufe Gop, 'who can- 
 not lie, has revealed them to us, 
 
 HENCE then we may trace Infidelity to its 
 Fountain Head : For it is nothing elfe but a 
 Pride of the Underflanding, an Unwillingnefs 
 to fubmit to the Truth of GOD, that makes fo 
 many, profefiing themfelves Wife, to become 
 fuch Fools as to deny the LORD 'who has fa 
 dearly bought them ; and difpute the Divinity 
 of that Eternal Word, in 'whom they live, and 
 move, and have their Being ; Whereby, 'tis 
 juilly to be feared, they will bring upon them- 
 felves fuae, if not fwift, Deftrudtion. 
 
 BUT to return : As we muft deny ourfelves 
 in our Underftandings, fo muft we deny, or, 
 as it might be more properly rendered, renounce 
 owr Wills : That is, we muft make our own 
 
 Wills
 
 C/*SELF-DENIAL. 93 
 
 Wills no Principle of Action, but whether we 
 eat or drink, or whatfoever we do, we muft do 
 all, not merely to pleafe ourfelves, but to the 
 Glory of GO D. Not that we are therefore to 
 imagine we are to have no Pleafure in any 
 Thing we do, (Wifdom's Ways are Ways of 
 Pleafantnefs) but plealing ourfelves muft not 
 be the principal, but only the fubordinate End 
 of our Actions. 
 
 AND I cannot but particularly prefs this Doc- 
 trine upon you, becaufe it is the Grand Secret 
 of our Holy Religion. It is this, my Brethren, 
 that diftinguifhes the true Chriftian from the 
 mere Moralift and formal ProfefTor ; and which 
 alone can render any of our Actions acceptable 
 in GOD'S Sight: For if thine Eye be Jingle, fays 
 our Blefled LORD, Maft.v\.22. that is, ifthou 
 aimeft (imply to pleafe GOD, without any re- 
 gard to thy own Will, thy whole Body, that is 
 all thy Actions, will be full of Light ; agree- 
 able to the Gofpel, which is called Light : But 
 if thine Eye be evil, if thine Intention be di- 
 verted any other Way, thy whole Body, all thy 
 Actions, will be full of Darknefs, unprofitable 
 and capable of no Reward. For we muft not 
 only do the Will of GOD, but do it becaufe it is 
 his Will j fince we pray that GOD'S Will may 
 be done on Earth as it is in Heaven. And, no 
 doubt, the bleiTed Angels not only do every 
 
 Thing
 
 94 The Extent and Re&fonablenefs 
 that GOD wiUeth, but do it chearfully, out of 
 this Principle, becaufe GOD willeth it: And 
 if we would live as we pray, we muft go and 
 do likewife. 
 
 BUT farther; as we muft renounce our own 
 Wills in doing, fo likewife muft we renounce 
 them mfuffe-ring the Will of GOD. Whatfo- 
 ever befalls us, we muft fay with good old 
 Eli, It is the LORD, let him do 'what feemetb 
 him gcod; or with one that was infinitely greater 
 than Eli, Father, not my Will, but thine he 
 done. O JESU, thine was an innocent Will, 
 and yet thou renouncedft it : Teach us, even 
 us alfo, O our Saviour ! to fubmit our Wills 
 to thine, in all the Evils which (hall be brought 
 upon w, and in every thing enable us to give 
 'Thanks, fince it is thy bleiTed Will concerning 
 
 TfS ! 
 
 THIRDLY and laftly, we muft deny ouf- 
 felves, as in our Under/landings and Wills, fo 
 likewife in our Affections. More particularly 
 we muft deny ourfelves the pleafurable Indul- 
 gence and Self- enjoyment of Riches : If any 
 Man 'will come after me, fays ourBlefled Loi>, 
 he muft forfake all and follow me. And again 
 (to (hew the utter Inconfiftency of the Love of 
 the Things of this World with the Love of 
 the Father) he tells us, that unlefs a Man forjake 
 all that be hath^ he canmt be my Dijciple. 
 
 FAR
 
 ^SELF-DENIAL. 95 
 
 FAR be it from me to think that thefe Texts 
 are to be taken in a literal Senfe, as though 
 they obliged rich Perfons to go fell all that they 
 have, and give to the Poor, (for that would 
 put it out of therr Power to be ferviceable to 
 the Poor for the future) buc however they cer- 
 tainly imply thus much, That we are to fit 
 loofe to, fell, and forfake all in Affection, and 
 be willing to part with every thing, when 
 GOD (hall require it at our Hands: That is, 
 as the Apoftle obferves, we muft ufe the World 
 as though we ufed it not ; and though we arfe 
 in the World, we muft not be of if. We muft 
 look upon ourfelves as Stewards and not Pro- 
 prietors of the manifold Gifts ofGoD; provide 
 firft what is neceflary for ourfelves and for our 
 Houfholds, and expend the reft, not in In- 
 dulgences and fuperfluous Ornaments, forbidden 
 by the Apoftle, but in cloathing, feeding, and 
 relieving the naked, hungry, diftrefTed Difciples 
 of JESUS CHRIST. This is what our BlefTed 
 LORD would have us underftand by forjaking 
 all, and in this Senfe mult each of us deny 
 himfelf. 
 
 I AM fenfible that this will feem an hard 
 Saying to many, who will be offended becaufe 
 they are covetous, and Lovers ofpkafure more 
 than Lovers of GOD: But if I yet plea fed fuch 
 Men, I Jhoitld not be the Servant y CHRIST. 
 
 No,
 
 96 T^he Extent and Reafonablenefs 
 
 No, we muft not, like Ahab's falfe Prophets* 
 have a lying Spirit in our Mouths, nor fail to 
 declare (with St. Paul) the whole Will of GOD -, 
 and, like honeft Micaiah, out of Pity and Com- 
 paffion, tell Men the Truth, though they may 
 faliely think ive prophecy not Good, but Evil 
 concerning them. 
 
 BUT to proceed : As we muft renounce our 
 Affection for Riches, fo likewife our Affections 
 for our Relations, when they (land in Oppofi- 
 tion to our Love of, and Duty to GOD : For 
 thus faith the Saviour of the World: If any 
 Man will come after me, and hateth not his Father 
 and Mother, his Children and Brethren and Sif- 
 ters, yea and bis own Life alfo, he cannot be my 
 
 Difciple Strange Doctrine this! What, 
 
 hate our own Flem? What, hate the Father 
 that begat us, the Mother that bare us ! How 
 can theje T-hing be ? Can GOD contradict him- 
 felf ? Has he not bid us Honour our Father 
 and Mother ? And yet we are here commanded 
 to hate them. How muft thefe Truths be re- 
 conciled ? Why, by interpreting the Word 
 hate, not in a rigorous and abfolute Senfe, but 
 comparatively : Not as implying a total Aliena^ 
 tion, but a lefs Degree of Affection. For thus 
 our Bleffed Saviour himfelf, (the beft and fureft 
 Expofitor of his own Meaning) explains it in 
 a parallel Text, Mattk. x. 37. He that loveth 
 
 Father
 
 of SELF-DENIAL. 97 
 
 father or Mother more than me, is not 'worthy 
 of me : He that loveth Son or Daughter more 
 than me, is not 'worthy of me. So that when 
 the Perfuafions of fuch our Friends (as for our 
 Trial they may be permitted to be) are con- 
 trary to the Will of GOD, we muft fay with 
 Lew, we have not known them; or, agreeably 
 to our BlefTed LORD'S Rebuke to Peter, Get you 
 behind me, my Adverfaries ; for you favour not 
 the Things that Is of GOD, but the Things that 
 be of Men. 
 
 To conclude this Head : We muft deny our- 
 fehes in Things indifferent: For it might eafily 
 be fhevvn that as many, if not more, perifh by 
 an immoderate Ufe of Things in themfelves 
 indifferent as by any grofs Sin whatever. A 
 prudent Cbrijlian therefore will confider not 
 only what is lawful, but what is expedient alfo : 
 Not fo much what Degrees of Self-denial beft 
 fuit his Inclinations here, as what will mcft 
 cffedtually break his Will, and fit him for greater 
 Degrees of Glory hereafter. 
 
 BUT is this the Doctrine of Cbriftianity ? 
 and is not the Chriftian World then aileep ? If 
 not, whence the Self-indulgence, whence the 
 reigning Love of Riches which we every where 
 raecc with ? Above all, whence that predomi- 
 nant Greedinefs of fenfual Pleafure, that has 
 fo over-run this finful Nation, that, was a 
 H pious
 
 98 'The Extent and Reafonabknefs 
 pious Stranger to come amongft us, he would 
 be tempted to think fome Heathen Venus was 
 worfhipped here, and that Temples were dedi- 
 cated to her Service. But we have the Autho- 
 rity of an infpired Apoftle to affirm that they who 
 live in fuc h a Round of Pleafure are dead 'while 
 they live: Wherefore, as the Holy GHOST faith, 
 Awake thou that jleepefl, and CHRIST flail 
 give thee Light. But the Power of railing the 
 fpiritually Dead belongeth only unto GOD. . 
 Do Thou therefore, O Holy JESUS, who by 
 thy almighty Word comraandedft Lazarus to 
 come forth, though he had lain in the Grave 
 fo many Days, fpeak alfo as effectually to thefe 
 fpiritually dead Souls, whom Satan for thefe 
 many Years has fo faft bound by fenfual Plea- 
 fures, that they are not fo much as able to life 
 up their Eyes or Hearts to Heaven. 
 
 II. BUT I pafs on to the Second general Thing 
 
 propofed, viz. to confider the univerfal 
 
 Obligation, and Reafonablenefs of this 
 
 Doctrine of Self-denial. 
 
 WHEN our BleiTed Matter had been difcour- 
 
 fing publickly concerning the Watchfulnefs of 
 
 the faithful and 'wife Steward, his Difciples 
 
 afked him, Speakejl thou this Parable to all, 
 
 cr only to us? The fame Queftion I am aware 
 
 has been, and will be put concerning the 
 
 foregoing
 
 Of S E L F - D E N I A L. 99 
 
 foregoing Doctrine : For too many, unwilling 
 to take CHRIST'S eafy Yoke upon them, in order 
 to evade the Force of the Gofpel Precepts, 
 would pretend that all thole Commands con- 
 cerning Self 'denial, renouncing ourfelves and 
 the Worldj helonged only to our LORD'S firft 
 and immediate Followers, and not to us or to 
 our Children. But fuch Perfons greatly err, 
 not knowing the Scriptures, nor the Power of 
 Godlinefs in their Hearts. For the Doctrine of 
 JESUS CHRIST, like his blefTed Self, is the fame 
 Tefterday, To-day, and for ever. What he 
 faid unto one, he faid unto all, even unto the 
 Ends of the World ; If any Manwillcome after 
 me, let him deny himfelf: And in the Text it 
 .is particularly mentioned that He faid unto them 
 .all. And left we fhould ftill abfurdly imagine, 
 .that this Word all was to be confined to his 
 Apoftles, with whom he was then difcourfing, 
 it is faid in another Place, that JESUS turned 
 unto the Multitude and faid, If any Man will 
 come after me, and hateth not his Father and 
 Mother, yea and his own Life alfo, he cannot be 
 my Difciple. " When our bleffed LORD had 
 " fpoken a certain Parable, it is faid, the Scribes 
 <c and Pharifees were offended, for they knew 
 " the Parable was fpoken again/I them : And 
 " ifChriftians can now read thefe plain, and 
 c * pofitive Texts of Scripture, and at the fame 
 H 2 " time
 
 J oo 'The Extent and Reafonablenejl 
 
 " time not think they are fpoken of them, they 
 c< are more hardened than yews, and more in- 
 " fincere than Phariiees. * " 
 
 IN the former Part of this Difcourfe I ob- 
 ferved that the Precepts concerning forfaking 
 and Jelling all did not oblige us in a literal Senfe, 
 becaufe the State of the Church does not de- 
 mand it of us, as it did of the Primitive Chri- 
 jliam ; but ftill the fame Deadnefs to the Worlcf^ 
 the fame abftemious Ufe of, and Readinefs to 
 part with our Goods for CHRIST'S fake, is as 
 abfojutely necefTary for, and as obligatory on us, 
 as it was on them. For though the Church 
 may differ as to the outward State of it, in dif- 
 ferent Ages, yet as to the Purity of its inward 
 State, it was, is, and always will be invariably 
 the fame. And all the Commands which we 
 meet with in the Epiftles, about mortifying our 
 Members which are upon the Earth, of fet- 
 ing our Affections on Things above, and of 
 not being conformed to this World ; are but 
 fo many inconteftable Proofs that the fame 
 Holinefs, Heavenly- mindednefc, and Deadnefs 
 to the World, is as necefTary for us as for our 
 LORD'S immediate Followers. 
 
 BUT farther, as fuch an Objection argues an 
 Ignorance of the Scriptures, fo it is a manifeft 
 Proof that fuch as make it are Strangers to the 
 Power of Godlmefs in tbeir Hearts. For fince 
 
 * Law'> Citr'f.'un T erf e Run. *"
 
 of S ELF-DEN i AL. 101 
 
 the Sum and Subftance of Religion confifts in 
 our Recovery from our fallen Eftate in Adam> 
 by a New Birth in CHRIST JESUS, there is an 
 abfolute Neceffity for us to embrace and prac- 
 tife the Self-denial before recommended. Be- 
 caufe we have not only a new Houfe to build, 
 but an old one fir ft to pull down ; we muft 
 necefTarily therefore be dead to the World, be- 
 fore we can live unto GOD. In fhort, all 
 Things belonging to the Old Man muft die in 
 us, before the Things belonging to the Spirit 
 can live and grow in us. 
 
 When JESUS CHRIST was about to make his 
 publick Appearance, and to preach the glad 
 Tidings of Salvation to a benighted World, his 
 Harbinger John Baptifl was fent to prepare his 
 Way before him. In like manner, when this 
 fame JESUS is about to take pofTeflion of a con- 
 verted Sinner's Heart, Self-denial, like John 
 the Baptifl) muft prepare the Wa before him : 
 For we muft mourn before we are capable of 
 being comforted ; we muft undergo the Spirit 
 of Bondage^ in order to be made meet to receive 
 the Spirit of Adoption. 
 
 WERE we indeed in a State of Innocence, 
 and had we, like Adam before his Fall, the 
 Divine Image fully ftamped upon our Souls, 
 we then mould have no need of Self -denial; 
 but fmce we are fallen, fickly, difordered Crea- 
 H 3 Hires,
 
 102 The Extent and Reafonabknefs 
 
 tures, and this Self-juffering, this Self-renun- 
 ciation, is the indifpenfable Means of recovering 
 our primitive Glory ; methinks, in that Cafe, 
 to endeavour to fhake off and rejeft fuch a 
 falutary Practice, on account of the Difficulty 
 attending it at firft, is but too like theObftinacy 
 of a perverfe fkk Child, who naufeates and 
 refufes the Potion reached out to it by a fkilful 
 Phyfician or tender Parent, becaufe it is a little 
 ungrateful to the Tafte. 
 
 HAD any of us feen Lazarus when he lay 
 full of Sores at the Rich Man's Gate ; or Job, 
 when / e w as f mitt en with Ulcers, from the Crown 
 of his Head to the Sole of his Foot : And had we 
 at the fame Time prefcribed to them fome 
 healing Medicines, which becaufe they would 
 put them to Pain, they would not apply to their 
 Wounds, Ihouid we not moft juftly think, that 
 they were either fond of a diftempered Body, 
 or were not fenfible of their Diftempers ? But 
 our Souls, by Nature, are in an infinitely more 
 deplorable Condition than the Bodies of Job 
 or Lazarus, when full of Ulcers and -Boils: 
 For, alas! our whole Head is Jick, and our whole 
 Heart faint ; from the Crown of the Head to 
 the Sole of the Foot, we are full of Wounds and 
 Bruifes and putrifyingSores, and there is noHenlth. 
 in us. And JESUS CHRIST, like a good Phy- 
 fician, in the Gofpel Doclrine of Self-denial, 
 
 prefents
 
 of SELF-DENIAL. 103 
 
 prefents us with a fpiritual Medicine to heal our 
 Sicknefs : But if we will neither receive nor 
 apply it, 'tis a Sign we are not fenfible of the 
 Wretchednefs of our State, or elfe that we are 
 unwilling to be made whole. 
 
 EVEN Naaman's Servants could fay, when 
 he refufed, purfuant to Elijah's Orders, to warn 
 in the River Jordan, that he might cure his 
 Leprofy, Father, if the Prophet had bid tbee 
 do jome great Thi?ig, would' ft thou not have done 
 it ? How much rather then, when he faith to 
 thee, Wajh and be clean ? And may not I very 
 properly addrefs myfelf to you in the fame 
 
 manner, my Brethren : If JESUS CHRIST, 
 
 our great Prophet, had bid you do fome great 
 and very difficult Thing, would you not have 
 done it ? much more then mould you do it, 
 when he only bids you den% yourfehes what 
 would certainly hurt you if enjoyed, and be- 
 hold you (hall be made perfectly whole. 
 
 BUT to illuftrare this by another Compari- 
 Jbn: In the 12 th Chapter of the Afis, we read 
 that Saint Peter was kept in Prifon, and was, 
 Jleeping between two Soldiers, bound with two 
 Chains : And behold an Angel of the Lord came 
 upon him t and fmote Peter on the Side, faying, 
 Arijeup quickly : And his Chains fell off from 
 his Hands. But had this great Apoftle, inftead 
 of rifing up quickly, and doing as the bleffed 
 H 4
 
 104 The Extent and Reafonablenefs 
 
 Angel commanded him, hugg'd his Chains 
 and beg'd that they might not be let fall from 
 his Hands, would not any one think that he 
 was in love with Slavery, and deferved to be 
 executed next Morning ? And does not the 
 Perfon who refufes to deny himfelf, act as in- 
 confiftently as this Apoftle would have done 
 if he had nrglecled the Means of his Deliverance ? 
 For our Souls, by Nature, are in a fpiritual 
 Dungeon, fleeping and fail bound between the 
 World, theFlefh, and the Devil, not with Two 
 but Ten Thoufand Chains of Lufts and Cor- 
 ruptions. Now JESUS CHRIST, like St. Peter's 
 good Angel, by his Gofpel comes and opens 
 the Prifon Door, prefcribes Self-denial, Morti- 
 fication, and Renunciation of ourfehes and tie 
 World) as fo many fpiritual Keys which will 
 unlock our Shackles, make them fall off from 
 our Hearts, and fo reftore us to the glorious 
 'Liberty of the Sons of GOD. But if we will 
 not arife quickly, gird up the Loins of our 
 ' Mind, and deny ourfehes y as he has commanded, 
 Are we not in love with Bondage, and deferve 
 never to be delivered from it? 
 
 INDEED I will not affirm that this Dcdrine 
 
 of Setf-demal appears in this juft Light to every 
 
 one. No, I am fenfible that to the Natural 
 
 Man it is Foolijhnefs ; and to the Toung Convert 
 
 - GJI hard Saying. But what fays our Saviour ? 
 
 tf
 
 of SELF-DENIAL. io 
 
 Jf any Man will do my Witt, he fiall know of 
 the Do^rine whether it be of GOD, or whether 
 1 Jpeak of myfelf. This, my dear Friends, is 
 the beft, the only Way of Conviction : Let us 
 up and be doing j let us arife quickly and deny 
 ourfefaes, and the Lord JESUS will remove thofe 
 Scales from the Eyes of our Minds, which now 
 like fo many Veils hinder us from feeing clearly 
 the Reafonablenefs, Neceffity, and inexpreffible 
 Advantage of the Doctrine that has been now- 
 delivered. Let us but once thus Jhew ciirfefaes 
 Men, and then the Spirit of GOD will move 
 on the Face of our Souls, as he did once upon 
 the Face of the great Deep ; and caufe them to 
 emerge out of that confufed Chaos, in which 
 they are moil certainly now involved, if we are 
 Strangers and Enemies to Self-denial and the 
 Crofs of CHRIST. 
 
 BUT notwithftanding this Doctrine of Self- 
 denial is, when rightly underflood, fo reafon- 
 able and beneficial ; yet many, it is to be feared, 
 like the young Man in the Gofpel, are ready to 
 go away forrowful. 
 
 III. PROCEED we therefore now to the 'Third 
 and laft general Thing propofed ; viz. To 
 offer fome Confiderations which mayferve 
 as fo many Motives to reconcile us to, and 
 quicken us in the Practice of this Duty of 
 Self-denial. i. And
 
 io6 *fhe Extent and Reafonablenefs 
 
 i. AND the firft Means I {hall recommend 
 to you, in order to reconcile you to this Doc- 
 trine is, to meditate frequently on the Life of 
 our Blefled Lord and Matter JESUS CHRIST. 
 Oh ! may we often think on Him our grand 
 Exemplar ! follow him from his Cradle to his 
 Crofs, and fee what a felf -denying Life He lead ' 
 And {hall not we drink of the Cup that He 
 drank of, and be baptized with the Baptifrn that 
 He was baptized with ? Or think we that 
 JESUS CHRIST did and fuffered every Thing in 
 order to have us excufed, and exempted from 
 Sufferings ? No, far be it from any fmcere 
 Chriftian to judge after this manner : For St. 
 Peter tells us, He fuffered for us, leaving us 
 an Example, that we Jhould follow his Steps. 
 Had CHRIST, indeed, like thofe that fat in 
 Mqfes's Chair, laid heavy Burthens of Self-denial 
 upon us, (fuppofing they were heavy, which 
 they are not) and refufed to touch them himfelf 
 with one of his Fingers ; we might have had 
 fome Pretence to complain : But fince He has 
 enjoined us nothing but what he has firft put 
 in praftife himfelf, Thou art inexcufable, O 
 Difciple, whoever thou art, who would'ft be 
 above thy perfecuted felf-denying Matter : And 
 thou art no good and faithful Servant, who art 
 unwilling to fuffer and fympathize with thy 
 mortified, heavenly-minded LORD. 
 
 e. NEXT
 
 of SELF-DENIAL. 107 
 
 2. NEXT to the Pattern of our Blefled Ma- 
 fler, think often on the Lives of the glorious 
 Company of the Apoftles, the goodly Fellow- 
 fhip of the Prophets, and the noble Army of 
 Martyrs j who by a conftant looking to the Au- 
 thor and Finijher of our Faith, have fought the 
 good Fight y find are gone before us to inherit the 
 Promifes. View, again and again, how holily, 
 how felf-denyingly,how unblameably they lived ; 
 And if Self-denial was neceffary for them, why 
 not for us alfo ? Are we not Men of like Paf- 
 iions with them ? Do we not live in the fame 
 wicked World as they did ? Have we not the 
 fame good Spirit to affift, fupport, and purify 
 us, as they had ? And is not the fame Eternal 
 Inheritance reached out, as a Reward of our 
 Self- denial and Renunciation of the World, as 
 was offered to them ? And if we have the 
 fame Nature to change, the fame wicked World 
 to withftand, the fame good Spirit to help, ancj 
 the fame Eternal Crown to reward our Obe- 
 clience ; why mould not we lead the fame Lives 
 as they did ? Do we think They did Works 
 of Supererogation ? If not, why don't we do 
 as they did ? Or why does the Church fet apart 
 Feftivals to commemorate the Deaths and Suf- 
 ferings of the Saints, but in order to excite uo 
 to follow Them as they did CHRIST? 
 
 3. THIRDLY,
 
 lo8 The Extent and Reafonablenefs 
 
 3. THIRDLY, Think often on the Pains of 
 Hell : confider whether it is not better to cut off 
 a Right Hand or Foot, and pluck out a Right 
 Eye, if they offend us (or caufe us to fin) rather 
 than to be caft into Hell, into the Fire that never 
 jkallbe quenched \ where the Worm dieth not, and 
 the Fire is not quenched. Think how many thou- 
 fands there are now referred with damned Spirits 
 in Chains ofDarknefs unto the Judgment of the 
 Great Day, for not complying with the Precept 
 in the Text. And think withal that This, this 
 muft be our own Cafe mortly, unlefs we are wife 
 in time, and fubmit to thofe eafy Conditions our 
 Saviour has prefcribed us, in order to avoid it. 
 Think you they now imagine JESUS CHRIST to 
 be an hard Matter ; or rather think you not they 
 would give Ten thoufand times ten thoufand 
 Worlds, could they but return to Life again, and 
 take CHRIST'S eafy Yoke upon them ? And can 
 ifte dwell with everlafting Burnings more than 
 they ? No ; if we cannot bear this Precept, 
 Come, deny yourf elves, take up your Croffes. How 
 (hall we bear that irrevocable Sentence, Depart 
 from me, ye Curfed, into everlafting Fire pre- 
 pared for the Devil and his Angeh ? But I hope 
 thofe, amongft whom I am now preaching the 
 Kingdom of GOD, are not fo difingenuous as to 
 need to be driven to their Duty by the Terrors 
 of the LORD, but rather defire to be drawn by 
 the Cords qf Love. LASTLY
 
 of S E L F - D E N I A L. 169 
 
 LASTLY therefore, and to conclude, 
 
 often meditate on the Joys of Heaven: Think, 
 chink with what unfpeakable Glory thofe hap- 
 py Souls are now incircled, who when on Earth 
 were called to deny themfehes as well as we, 
 and were not difobedient to that Call : Lift up 
 your Hearts frequently toward the Manfions of 
 eternal Blifs, and wich an Eye of Faith, like 
 the great St. Stephen, fee the Heavens opened, 
 and the Son of Man with his glorious Retinue 
 of departed Saints fitting and folacing themfelves 
 in eternal Joys, and with unfpeakabie Comfort 
 looking back on their paft Sufferings and Self- 
 denials, as fo many glorious Means which ex- 
 alted them to fuch a Crown. Hark! methinks 
 I hear them chanting forth their everlafting 
 Hallelujahs, and fpending an eternal Day in 
 echoing forth triumphant Songs of Joy. And 
 do you not long, my Brethren, to join this 
 heavenly Choir ? Do not your Hearts burn 
 within you ? As the Hart panteth after the 
 Water Brooks, do not your Souls fo long after 
 the bleffed Company of thefe Sons of GOD ? 
 Behold then a heavenly Ladder reached down 
 to you, by which you may climb to this Holy 
 Hill. If any Man will come after them, let 
 him deny himfelf and follow them. It was this, 
 my Brethren, exalted the Holy JESUS himfelf, 
 as Man, to fit at the Right Hand of his adorable 
 
 Father.
 
 i 10 fbe Extent and Reafonablenefs, &c. 
 Father. By this alone every Saint that ever 
 lived, afcended into the Joy of their LORD : 
 And by this we, even we alfo may be lifted up 
 into the fame moft blifsful Regions, there to 
 enjoy an eternal Reft with the People of GOD, 
 and join with them in finging Doxologies and 
 Songs of Praife, to the Everlafting, Blefied, 
 All-glorious, moft Adorable Trinity, for ever 
 and ever. 
 
 Which GOD of bis infinite Mercy grant, 
 &c.
 
 INTERCESSION 
 
 Every Chrijtiatfs DUTY. 
 
 A SERMON preach'd at the Parifh 
 Church of Great St. Helen, on 
 Tuefday December 27, 1737.
 
 SERMON V. 
 
 INTERCESSION every Chri- 
 fliarfs Duty. 
 
 i THESS. v. 2j. 
 Brethren, Pray for us. 
 
 IF we enquire, why there is fo little Love 
 to be found amongft Chriftians, why the 
 very Characteriftick, by which every one 
 fhould know that we are Difciples of the Holy 
 JESUS, is almoft banimed out of the Chrillian 
 World, We mall find it, in a great meafure, 
 owing to a Neglect or fuperficial Performance 
 of that moft God-like Part of fecret Prayer In- 
 terceflion, or imploring the Grace or Mercy in 
 behalf of others. 
 
 SOME forget this Duty of Praying for Others, 
 
 becaufe they feldom remember to Pray for 
 
 Themfelves : And even good People, who are 
 
 conftant in Praying to their Father which is in 
 
 I Heaven,
 
 ii4 INTERCESSION 
 
 Heaven, are often fo conftrained and felfifh in. 
 their AddrefTes to the Throne of Grace, that 
 they do not enlarge their Petitions for the Wel- 
 fare of their Fellow Chriftians as they ought ; 
 and thereby fall fhort of attaining that Chriftian 
 Charity, that unfeigned Love of their Brethren, 
 which their facred Profeffion obliges them to 
 afpire after, and without which, though they 
 would bejlow all their Goods fo feed the Poor, 
 and even give their Bodies to be burned, yet it 
 would profit them Nothing. 
 
 SINCE then thefe Things are fo, Ifhall from 
 the Words of the Text (though originally in- 
 tended to be more confined) endeavour to (hew, 
 
 I. Firft, THAT it is every Chrijlians Duty 
 to Pray for Others, as well as for Himfelf. 
 
 II. Secondly, WHO are Thofe that we ought 
 to Pray for, and in what Manner we 
 fhould do it. And, 
 
 III. Thirdly, I SHALL offer fome Motives to 
 excite all Chrijlians to abound in this great 
 Duty of Inter ceffion. 
 
 I. Firft then, I (hall endeavour to 
 
 That it is every Chrijliaris Duty to Pray 
 for Others, as well as. for Himfelf. 
 
 Now
 
 Every Cbrifii tin's D u T Y. 1 i-c 
 
 Now Prayer is a Duty founded on Natu- 
 ral Religion ; the very Heathens never neg- 
 lected it, though many Chriitian Heathens 
 amongft us do : And it is fo effential to Chri- 
 ftanity, that you might as reafonably expert 
 to find a living Man without Breath, as a True 
 Chriftian without the Spirit of Prayer and Sup- 
 plication. Thus, no fooner was St. Paul 
 fconverted, but behold he Prayeth, faith the 
 LORD Almighty. And thus will it be with 
 every Child of GOD, as foon as He becomes 
 fuch: Prayer being truly called, T'he natural 
 Cry of the New- born Soul. 
 
 FOR in the Heart of every True Believer 
 there is a Heavenly Tendency, a Divine At- 
 traction, which as fenfibly draws him to con- 
 verfe with GOD, as the Loadftone attracts the 
 Needle. 
 
 A DEEP Senfe of Their own Weaknefs, 
 and of CHRIST'S Fullnefs ; a ftrongConvic: .on 
 of their Natural Corruption, and of the Ne- 
 ceffity of Renewing Grace; will not let them 
 reft from Crying Day and Night to the>r Al- 
 mighty Redeemer, that the Divine Image* 
 which they loft in Adant, may through His 
 All-powerful Mediation, and the Sanctifying 
 Operations of His blefled Spirit, be begun, car- 
 ried on, and fully perfected both in their Souls 
 and Bodies. 
 
 I 2 THUS
 
 n6 INTERCESSION 
 
 THUS earneft, thus importunate, are al 
 fincere Chriftians in Praying for Themfelves 
 But then, not having fo lively, lafting, ai 
 deep a Senfe of the Wants of their Chriftiai 
 Brethren, They are for the moft part too remifs 
 and defective in their Prayers for them. 
 Whereas, was the Love of GOD fried abroad 
 in our Hearts, and did we Love our Neigh- 
 bour in that Manner in which the Son of GOD 
 our Saviour loveth m> and according to his 
 Command and Example, We could not but be 
 as importunate for their Spiritual and Tem- 
 poral Welfare, as for Our own; and as ear- 
 neflly defire and endeavour that Others ihould 
 ihare in the Benefits and Bleffings of the 
 Death and Paffion of JESUS CHRIST as We 
 ourfelves. 
 
 LET not any one think, that This is an 
 uncommon Degree of Charity ; an High Pitch 
 of Perfection, which every one cannot attain 
 unto; fince it is no fuch Thing: For if 
 we are all commanded to Love our Neighbour 
 (that is, every Man) even as ourfehes, nay 
 to Lay down our Lives for the Brethren ; Then, 
 it is the Duty of alt to Pray for their Neigh- 
 bours as much as for Themfelves, and by pof- 
 fible Acts and Expreffions of Love and Affection 
 towards Them, at all Times, to mew their 
 Keadinefs even to lay down their Lives for them, 
 
 if
 
 Every Chriftian's DUTY. 117 
 
 if ever it fhould pleafe GOD to call Them to 
 it. 
 
 OUR Bleffed Saviour as He hath fet us an 
 Example that we mould follow his Steps in 
 every Thing elfe, fo hath He mort efpecially 
 in This : For in that moft Divine, that moft 
 Perfect and Inimitable Prayer (recorded in the 
 I7' h of St. John) which He put up juft before 
 His Paffion, We find but few Petitions for His 
 Own, though many for His Difciples Welfare : 
 And in that moft Perfect Form which He has 
 been pleafed to prefcribe us, We are taught to 
 fay, not My, but Our Father, Thereby to 
 put us in mind, that, whenever we approach 
 the Throne of Grace, We ought to Pray, 
 not in Our own Name alone, but in the Name 
 of all our Brethren in CHRIST. 
 
 INTERCESSION then is certainly a Duty in- 
 cumbent upon all Chriftiam. 
 
 II. WHOM we are to intercede for, and 
 How this Duty is to be performed, comes 
 next to be confidered, under my Second 
 General Head. 
 
 i. AND Firft, our Interceffion muft be uni- 
 
 verfal. I will (fays theApoftle) that Prayers, 
 
 Supplications, and Interceffj&ns, be made for 
 
 All Men, For as GOD's Mercy is over AH 
 
 I 3 His
 
 n3 INTERCESSION 
 
 His Works, as JESUS CHRIST Died to 
 Redeem a People out of All Nat lorn and Lan- 
 guages ; fo, We fhould Pray, that All Men may 
 come to the Knowledge of the Truth ^ and be 
 failed. Many precious Promifes are made in 
 Holy Writ, that the Go/pel flail be publifled 
 through the ^hole. World, that the Earth fl 
 be covered with the Knowledge of the Lord, as 
 the Waters cover the Sea : And therefore it is 
 our Duty not to confine our Petitions to our 
 pwn Nation, but to Pray that All thofe Na- 
 tions, izbo note fain Darknefs and in the Sha- 
 dow of Death, may have the Glorious Gofpel 
 fline out upon Them, as well as upon Us. But 
 Tou need not flat any Man jhould teach you 
 THr, face Te yoitrfehes are Taught of GOD, 
 even of JESUS CHRIST himfelf, to Pray that 
 His Kingdom may come i Part of the Meaning 
 of which Petition is, That GOD's Ways may 
 be known upon Earth, and His Saving Health 
 among All Nations. 
 
 2. NEXT to the Praying for All Men, we 
 fhould, according to St. Paul's Rule, Pray for 
 Kings-, particularly, for our prefect Sovereign 
 King GEORGE, and all that are put in Autho- 
 rity under Him : that we may lead quiet Lives, 
 in all GodlineJ's and Honefty. For, if we con- 
 fider how heavy the Burden of Government is, 
 and how much the Welfare of any People de- 
 pends
 
 Lvery Lhnjtian * D u T Y. 119 
 
 pends on the Zeal and godly Converfation of 
 Thofe that have the Rule over them : If we 
 fet before us the many Dangers and Difficul- 
 ties, to which Governours by their Station are 
 expofed, and the continual Temptations they 
 lye under to Luxury and Self-Indulgence ; We 
 fhall not only Pity, but Pray for Them, That 
 He who preferved Efther, David, and Joftah, 
 unjpottedfrom the World \ amidil the Grandeur 
 of a Court, and gave Succefs to their Defigns, 
 would alfo preferve Them Holy and Unblame- 
 able, and profperall the Works of their Hands 
 upon Them. 
 
 3. BUT, Thirdly, You ought in a more 
 efpecial Manner, to Pray for thofe whom the 
 Holy Ghoft hath made Overfeers ever Tou. This 
 is what St. Paul begs, again and again, of the 
 Churches to whom He writes: Brethren, 
 fays He in the Text, Pray for Us; and again, 
 in his Epiftle to the Ephefians, Praying al- 
 ways, fays He, with all manner of Supplication, 
 and for Me alfo, that I may open my Mouth 
 boldly to declare the Myjlery of the Go/pel And 
 in another Place, to exprefs his Earneftnefs in 
 this Requeft, and the Great Importance of 
 
 Their Prayers for Him, He bids the 
 
 Church Strive, (or, as the original Word fig- 
 
 nifies, Be in an Agony) together with Him in 
 
 Their Prayers. And iurely if the Great St. Paul, 
 
 I 4 that
 
 I2O INTERCESSION 
 
 that Chofen Veffel, that Favourite of Heaven, 
 needed the moft importunate Prayers of His 
 Chnitian Converts; much more do the or- 
 dinary Minifters of the Gofpel ftand in need 
 of the Incerceffion of their refpective Flocks. 
 
 AND L cannot but in a more efpecial Man- 
 ner infift upon This Branch of Your Duty, 
 becaufe it is a Matter of fuch Importance : For 
 no doubt, much Good is frequently withheld 
 from many, by reafon of their neglecting to 
 Pray for their Minifters, which they would 
 have received, had they Prayed for Them as 
 they ought. Not to mention, that People of- 
 ten complain of the Want of Diligent and 
 Faithful Paftors. But how do They defer ve 
 Good Paftors, who will not earneftly Pray to 
 GOD forjucb ?- 
 
 THE Church has fet apart Four Seafons in 
 the Year for this Purpofe, and to call down 
 a ElefTing on thofe who are to be Ordained to 
 any Holy Function: But by how very few are 
 the Ember Days obferved ! And if we will 
 not Pray to the Lord of the Harveft, can it be 
 expected He will fend forth Labourers into 
 hisHarveft? 
 
 BESIDES, What Ingratitude is it not to 
 Pray for your Minifters ! For (hall They Watch 
 and Labour in the Word and Doctrine for 
 You, and for your Salvation, and mall not 
 
 You
 
 Every Cbriftiarfs DUTY. 121 
 
 You Pray for Them in Return ? If any beftow 
 Favours on your Bodies, You think it right, 
 meet, and your bounden Duty, to Pray for 
 Them ; and (hall not They be remembered in 
 Your Prayers, who daily feed and nourifli your 
 Souls ? Add to all this, that Praying for your 
 Minifters, will be a manifeft Proof of your be- 
 lieving That though Paul plant, and Apol- 
 los water, yet it is GOD alone who giveth the 
 Increafe. And you will alfo find it the bed 
 Means you can ufe, to promote your own 
 Welfare: Becaufe GOD, in anfwer to your 
 Prayers, may impart a double Portion of his 
 Holy Spirit to Them, whereby they will be 
 qualified to deal out to you larger Meafures of 
 Knowledge in Spiritual Things, and be enabled 
 more fkilfully to divide the Word of 'Truth. 
 
 WOULD Men but conftantly obferve this 
 Direction, and when their Minifters are Pray- 
 ing in Their Name to GOD, humbly befeech 
 Him to Perform all their Petitions : Or, when 
 They are fpeaking in GOD'S Name to Them, 
 Pray that the .Holy Ghoji may fall on all 
 them that Hear the Word; we mould then find 
 a more vifible Good EfFeft of their Do&rine, 
 and a greater Mutual Love between Minifters 
 and their People, For Minifters Hands would 
 then be held up by the People's Interceffions, 
 and the People will never dare to vilify or tra- 
 duce
 
 - 
 
 122 INTERCESSION 
 
 duce Thofe who are the conftant Subject 
 their Prayers. 
 
 4. NEXT to our Mi rafters, our Friends claim 
 a Place in our Interceffiow ; but ih^n we 
 fhould not content ourielves with Praying in 
 general Terms for Them, but fuit our Prayers 
 to Their particular Circumftances. When 
 Miriam was afflicted with a Leprofy from 
 GOD, Mofes cried and faid, LORD Heal Her : 
 And when the Nobleman came to apply to 
 JESUS CHRIST in behalf of his Child, He 
 laid, LORD, my little Daughter lyetb at the 
 Point of Death^ I pray T^hee come, and Heal 
 Her. In like manner, when any of our Friends 
 are under any afflicting Circumftances, We 
 fhould endeavour to Pray for Them, with a 
 particular regard to thofe Circumftances. For 
 Inftance, Is a Friend fick ? We fhould Pray, 
 That if it be GOD'S good Pleafure, it may not 
 be unto Death ; but if otherwife, That He 
 would give Him Grace fo to take his Viflta- 
 tion, that, after this painful Life ended, He 
 may dwell with him in Life Everlafting? Is 
 a Friend in Doubt in a Matter? We mould 
 lay His Cafe before GOD, as Mofes did that of 
 the Daughter of Zelopbehad, and Pray, That 
 GOD'S Holy Spirit may lead Him into all Truth. 
 Is He in Want ? We fhould Pray, That his 
 Faith may never fail, and that in GOD'S due 
 
 Time
 
 Every Cbrijliaris DUTY. 123 
 
 Time He may be relieved. And in all other 
 Cafes, we fliould not Pray for our Friends only 
 in Generals, but fuic our Petitions to Their 
 particular Sufferings and AffiifttGm j for other- 
 wife, we may never afk perhaps for the Things 
 our Friends moft want. 
 
 IT muftbe confefled, that fuch a Procedure 
 will oblige us fometimes to break from the 
 Forms we ufe; but if we accuftom ourfelves 
 to ir, and have a deep Senfe what we aik for, 
 the moft illiterate ChriJUam will not want 
 Words to exprefs themfelves. 
 
 WE have many noble Inftances in Holy Scrip- 
 ture of the Succefs of this Kind of particular 
 InterceJJion j buc none more remarkable than 
 That of Abraham's Servant, in the Book of 
 Genefis who being fent to feek a Wife for his 
 Son Ifaac, Prays in a moft particular Manner 
 in His Behalf. And the Sequel of the Story 
 informs us how remarkably his Prayer was 
 anfwered. And did Chrijlians now Pray for 
 their Friends in the fame particular manner, 
 and with the fame Faith as Abrahams Servant 
 did for his Mafter; They would, no doubt, in 
 many Inftances, receive as vifible Anfwers, 
 and have as much Reafon to blefs GOD for 
 Them as He had. 
 
 5. BUT farther, as we ought thus to inter- 
 cede for our Friends, jfo in like manner muft 
 
 we
 
 124 INTERCESSION 
 
 we alfo Pray for our Enemies. Blefs them that 
 Curfe you, fays JESUS CHRIST, and Pray for 
 them that defpitefully ufe you, and perfecute 
 you: Which Commands He inforced in the 
 ilrongeft Manner by His own Example, when 
 in the very Agonies and Pangs of Death, He 
 Prayed even for his Murderers, Father , For- 
 give Them, for they know not what they do ! 
 This, it muft needs be confeiTed, is a difficult 
 Duty, yet not impracticable to thofe, who 
 have renounced the Things of this prefent 
 Life, (from ah inordinate Love of which alone, 
 all Enmities arife) and who knowing the ter- 
 rible Woes denounced againft Thofe 'who offend 
 Chrijl's Little Ones, can, out of real Pity and 
 a Senfe of their Danger, Pray for tbofe by 
 whom fuch Offences come. 
 
 6. LASTLY, and to conclude this Head, 
 We fhould Intercede for All that are any 
 Ways afflicted, in Mind, Body, or Eftate ; 
 for All who defire, and ftand in need of our 
 Prayers : And for All who do not Pray for 
 Themfelves. 
 
 AND Oh! that All who hear me, would 
 fet apart fome Time every Day for the due 
 Performance of This moft neceflary Duty! 
 In Order to which, 
 
 I SHALL now proceed to the *Tbird General 
 Ti6/tfpropofedj namely, 
 
 III. To
 
 Every Chrijliaris DUTY. 125 
 
 III. To (hew the Advantages, and offer feme 
 Confiderations to excite you to the Practice 
 of Daily Inter ceffio?i. 
 
 i. AND Firft, it will fill your Hearts with 
 Love to one another. He that every Day in- 
 tercedes at the Throne of Grace for all Man- 
 kind, cannot but in a fhort Time be filled 
 with Love and Charity to all: And the fre- 
 quent Exercife of his Love in this Manner, will 
 infenfibly enlarge his Heart, and make Him 
 Partaker of that exceeding Abundance of it 
 which is in CHRIST JESUS our Lord! Envy, 
 Malice, Revenge, and fuch like hellim Tem- 
 pers, can never long harbour in a Gracious 
 Interceffor's Breaft ; But He will be filled 
 with Joy, Peace, Meeknefs, Long-Suffering, 
 and all other Gifts and Graces of the Holy 
 Spirit. By frequently laying his Neighbour's 
 Wants before GOD, He will be touched with 
 a Fellow- Feeling of them j He will rejoice 
 with thofe that do rejoice, and weep with thofe 
 that weep. Every Bleffing bellowed on 
 Others, inftead of exciting Envy in Him, will 
 be looked on as an Anfwer to his particular 
 Interceffion, and fill his Soul rftthjfyunjpeak* 
 able and full of Glory. 
 
 INDEED
 
 126 INTERCESSION 
 
 INDEED I will not affirm, that this Blef- 
 fed Temper of Mind can be acquired all at 
 once : No, as other Graces, ib muft this 
 Chriftian Love be obtained by Degrees. But 
 Do you abound in Acts of general and parti- 
 cular Interceffions ; and when you hear of 
 your Neighbours Faults, inftead of relating 
 them to, and expofing them before Others, 
 Lay them in fecret before GOD, and beg of 
 Him to correct and amend them. When you 
 hear of a notorious Sinner, inftead of Think- 
 ing, Tou do well to be angry; beg of JESUS 
 CHRIST to convert and make Him a Monu- 
 ment of His Free Grace : And you cannot ima- 
 gine what a BlefTed Alteration this Practice 
 will make in your Heart, and how much you 
 will increafe Day by Day in the Spirit of Love 
 and Meeknefs towards all Mankind ! 
 
 BUT farther to excite you to the conftant 
 Practice of this Duty of Interceffion ; confi- 
 der the many Inftances given us in Holy 
 Scripture, of the Power and Efficacy of it. 
 Great and Excellent Things are there recorded 
 as the Effects of this Divine Employ. It has 
 {topped Plagues, it has opened and fhut Hea- 
 ven ; and has frequently turned away GOD'S 
 Fury from his People. How was Abimelecb's 
 Houfe freed from the Difeafe GOD fent amongft 
 them, at the Interceffion of Abraham ; When 
 
 Phinees
 
 Every Chriftians DUTY. 127 
 
 Phinees flood up and prayed, how foon did the 
 Plague ceafe ! When Daniel humbled and af- 
 fiidted.his Soul, and Interceded for the LORD'S 
 Inheritance, How quickly was an Angel dif- 
 patched to tell him, His Prayer was heard-, 
 And, to mention but one Inftance more, How 
 does GOD own Himfelf as it were quite over* 
 come with the Importunity of Mofes, when he 
 was Interceding for his Idolatrous People, 
 Let me alone, fays GOD! 
 
 THIS fufficiendy mews, I could almoft fay 
 the Omnipotency of Inter cejjion, and how we 
 may, like Jacob, wreftle with GOD, and by an 
 holy Violence prevail both for Ourfelves and 
 Others. And no doubt 'tis owing to the fe- 
 cret and prevailing Intercejjiom of the few 
 Righteous Souls who ftill remain among us, 
 that GOD has yet fpared this miferable finful 
 Nation : For were there not fome fuch Faith- 
 ful ones, like Mofes, left to fland in the Gap, 
 We mould foon be deftroyed even as was 
 Sodom, and reduced to Ames like unto Go- 
 morrah. 
 
 BUT, to ftir you up yet farther to this God- 
 like Exercife of Intercejfion, confider that, in 
 all probability, it is the frequent Employment 
 even of the Glorified SAINTS : For though they 
 are delivered from the Burden of the Flefh, 
 and reftored to tta glorious Liberty of the 
 
 Sons
 
 ia8 INTERCESSION 
 
 Sons of GOD, yet, as their Happinefs cannot 
 be perfectly confummated 'till the Refurrectioii 
 of the Laft Day, when all their Brethren 
 will be glorified with them, We cannot but 
 think They are often importunate in befeech- 
 ing our Heavenly Father, fhortly to accomplish 
 the Number of His Elect, and to hafr.cn His 
 Kingdom. And mall not We, who are on 
 Earth, be often exercifed in this Divine Em- 
 ploy with the Glorious Company of the Spirits 
 of Juft Men made P erf eft ? Since our Happi- 
 nefs is fo much to confift in the Communion of 
 SAINTS in the Church Triumphant above t 
 mall we not frequently intercede for the Church 
 Militant here below j and ear-neftly beg, that 
 We may all be One, even as the Holy JESUS 
 and His Father are One, that we may alfo be 
 made Perfect in One! 
 
 To provoke you to this Great Work and 
 Labour of Love, Remember, that it is the 
 never-ceaiing Employment of the Holy and 
 Highly-exalted JESUS Himfelf, who fits at 
 the Right Hand of G OD to hear all our Prayers, 
 and to make continual Intercejflon for us ! So 
 that He who is conftantly employed in inter- 
 ceding for Others, is doing that on Earth, 
 which the Eternal Son of GOD is always do- 
 ing in Heaven. 
 
 IMAGINE
 
 Every Chriftiaris DUTY. 
 
 IMAGINE therefore, when you are lifting 
 tip Holy Hands in Prayer for one another, 
 That you fee the Heavens opened, and the 
 Son of G o D in all His Glory ; as the Great 
 High Prieft of your Salvation, offering up and 
 pleading for you, the All-fufficient Merit of 
 His Sacrifice before the Throne of His Hea- 
 venly Father ! Join then Your Intercejfions 
 with His, and befeech Him that tfyey may 
 through Him come up as Incenfe, and be re- 
 ceived as a Sweet-fmelling Savour, acceptable 
 in the Sight of GOD! This Imagination will 
 ftrengthen your Faith, excite a holy Earneft- 
 nefs in your Prayers, and make you wreftle 
 with GOD, as Jacob did, when he faw Him 
 Face to Face and his Life was preferved ; as 
 Abraham, when he pleaded for Sodom ; and as 
 JESUS CHRIST himfelf, when Fie prayed, 
 being in an Agony, fo much the more earneft- 
 ly the Night before his bitter Paffion ! 
 
 AND now, Brethren, What mall I fay more, 
 fince Ton are taught of JESUS CHRIS? 
 Himfelf to abound in Love, and in this Good 
 Work of praying one for another ? How- 
 ever, I cannot but recommend to you one ge- 
 neral Means in order to make your Intercef- 
 fan more effectual, that is, To lead fuch 
 Lives as may make your Prayers accepted in 
 tbe Beloved. The effectual fervent Prayer of 
 K a
 
 130 INTERCESSION 
 
 a Righteous Man availeth much, faith St. James. 
 Tou jhall go to my Servant Job, fays GOD, and 
 He Jh all Pray for You. It is This, It is This, my 
 Brethren, muft make your Interceffiom pierce the 
 Clouds ! For the Prayers of the Wicked are an 
 Abomination to the LOR D. Would you there- 
 fore prevail with GOD for Others, Be Holy even 
 as GOD is Holy yourfelves : Labour daily after 
 frefh Degrees of Grace, and your Interceffiom will 
 acquire frefh Degrees of Acceptance and Efficacy 
 in Heaven. Do but walk as becometh the Gofpel 
 of JESUS CHRIST-, be but in Earneft 
 about Working out your own eternal Salvation 5 
 and your Intercejfiontvj\\\ Then come forth as In- 
 cenfe before GOD, and the lifting up of your 
 Hands be as an Evening Sacrifice. Though 
 ever fo mean, though as poor as Lazarus^ you 
 will then become Benefactors to all Mankind ; 
 Thoufands, and Twenty times Ten Thoufands, 
 will then be Ble/ed for your fakes ! and after 
 you have employed a few Years in this Divine 
 Exercife bere 9 you will be tranilated to that 
 Happy Place, where you have fo often wimed 
 others might be advanced ; and be exalted to fit 
 at the Right Hand of our All-powerful, All- 
 prevailing INTERCESSOR, in the Kingdom 
 of His Heavenly Father hereafter ! 
 
 However, I cannot but in an efpecial 
 manner prefs This upon you now, becaufe all
 
 Every Chriftian's D u T^Y. f 3 f 
 
 ye, amongft whom I have now been Preach- 
 ing, in all Probability will fee me no more : 
 For I am now going (I truft under the Con- 
 duct of GOD'S moft Holy Spirit) from you, 
 knowing not what mall befall me : I need 
 therefore your moft importunate Inter cejfions^ 
 that nothing may move me from my Duty, 
 and that I may not count even my Life dear 
 unto myfelf, fo that I may finifh my Courfe 
 with Joy, and the Miniftry I have received of 
 the Lord JESUS, to teftify the Gofpel of the 
 Grace of GOD! 
 
 Whilft I have been here, to the beft of 
 my Knowledge I have not failed to declare 
 unto you the whole Will of GOD : And 
 though my Preaching may have been a Sa- 
 i)9ur of Death unto Death to fome ; yet I truft 
 it has been alfo a Savour of Life unto Life to 
 others : And therefore I earneftly hope that 
 thofe will not fail to remember me in their 
 Prayers. As for my own Part, the many un- 
 merited KindnefTes I have received from you, 
 will not fufFer me to forget you : Out of the 
 Deep therefore I truft mall my Cry come unto 
 GOD j and whilft the Winds and Storms are 
 blowing over me, unto the LORD will I make 
 my Supplication for you. For it is but a little 
 while, and We mufl All appear before the 
 Judgment-Seat of CHRIST; where I mu ft 
 K 2 give
 
 132 INTERCESSION 
 
 give a ftricl: Account of the Doctrine I have 
 preached, and You of your Improvement under 
 it. And Oh ! that I may never be called out as ; 
 a fvvift Witnefs, againft any of thole my dear 
 Brethren in CHRIST, for vvhofe Salvation I 
 have fincerely, though too faintly, longed and 
 laboured ! 
 
 IT rs true, I have been cenfured by fome as 
 adiing out of finifter and felfifh Views: But it 
 is a J mall Matter with me to be judged by Man's 
 Judgment 3 I hope my Eye is fingle, but I 
 befeech you, Brethren, by the Mercies of GOD 
 in CHRIST JESUS, pray that it may be morefo ! 
 and that I may.increafe with the Increafe of 
 Grace in the Knowledge and Love of GOD 
 through JESUS CHRIST our Lord. 
 
 AND now, Brethren, What fhall I fay 
 more ? I could wifh to continue my Dif- 
 courfe much longer : For I can never fully ex- 
 prefs the Defire.of my Soul towards you! 
 Finally therefore, Brethren, Wbatfower Things 
 are Holy, ivbatjbever things are Pure, ivhat- 
 Jcever Things are Hone/I, ivbatfoever Things are 
 of Good Report ; if there be any Confolation in 
 CHRIST, if any Fellowjhip of the Spirit, 
 if any Hopes of our appearing to the Com- 
 fort of each other at the awful Tribunal of 
 JESUS CHRIST, Think of the Things that you 
 have heard, and of thofe which your Paftors 
 
 have
 
 Every Chriftian's DUTY. 133 
 
 have declared and' will yet declare unto you; 
 and continue under their Miniftry to work out 
 your own Salvation with Fear andT'rembling : 
 So that whether I mould never fee you any 
 more, or whether it fhall pleafe GOD to bring me 
 back again at any time, I may always have the 
 Satisfaction of knowing \hat your Converfa- 
 tion isfuch as becometh the Go/pel of CHRIST. 
 
 I almoft perfuade myfelf, that I could wil- 
 lingly fuffer all Things fo that it might any 
 ways promote the Salvation of your precious 
 and immortal Souls; And I befeech you, as 
 my laft Requeft, Obey them that have the Rule 
 over you in the LORD ; and be always ready 
 to attend on their Miniftry, as it is yourbound- 
 en Duty. Think not that I defire to have my- 
 felf exalted at the Expence of another's Cha- 
 racter, but rather think this Not to have 
 any Man's Per/on too much in Admiration ; but 
 ejleem all your Minifters highly in Love, as they 
 juftly deferve/or their Work's fake. 
 
 And now, Brethren, I commend you ro 
 GOD, and to the Word of His Grace, which is 
 able to build you up, and give you an Inheri- 
 tance amongft all them that are fanctified. 
 May GOD reward you for all your Works of 
 'Fait b y and Labours of Love ; and make you to 
 abound more and more in every good Word and 
 Work towards all Men. May he truly convert 
 K 3 all
 
 134 INTERCESSION,^, 
 
 all that have been convinced, and awaken all 
 that are Dead in Trejpaj/es and Sins! May He 
 confirm all that are wavering ! And may you 
 all go on from one Degree of Grace unto ano- 
 ther, 'till you arrive unto the Meafure of the 
 Stature of the Fullnefs of CHRIST j and there- 
 by be made meet to ftand before that GOD, in 
 whofe Prejence is the Fulnefs of Jo\\ at whofe 
 Right Hand there are Pleafuresfor evermore ! 
 
 Amen! Amen! 
 
 THE
 
 THE 
 
 Almoft CHRISTIAN. 
 
 A SERMON preach'd at the Parifh 
 Church of St. John^ 
 &c.
 
 ( '37 ) 
 
 SERMON VI. 
 
 The ALMOST-CHRISTIAN. 
 
 ACTS xxvi. 28. 
 
 Almofi thou ferfnadeft me to be a 
 Chrtftian. 
 
 THESE Words contain the ingenuous 
 Confeflion of King Agrippa-, which 
 having fome reference to what went 
 before, it may not be improper to relate to you 
 the Subftance of the preceding Verfes, to which 
 thefe Words are fo clofely connected. 
 
 THE Chapter then, out of which the Text 
 is taken, contains an admirable Account the 
 great St. Paul gave of his wonderful Conver- 
 fion from Judaifm to Christianity, when he 
 was called to make his Defence before Fejlm and 
 another Gentile Governor. Our Blefled LORD 
 had long lince foretold, that Wben the Son of 
 Manjhould be lifted up, his Difciples jhould be 
 
 brought
 
 138 The ALMOST CHRISTIAN. 
 
 brought before Kings, for his Name's fake, for 
 a Teftimony unto them. And very good was the 
 Defign of Infinite Wifdom in thus ordaining 
 it : For Cbriftianity being from the very Be- 
 ginning a Doctrine of the Crofs, the Princes 
 and Rulers of the Earth thought themfelves too 
 high to be inftrucled by fuch mean Teachers* 
 or too happy to be diflurbed by fuch unwelcome 
 Truths ; and therefore would have always con- 
 tinued Strangers to JESUS CHRIST and him 
 Crucified, had not the Apoftles, by being ar- 
 raigned as Criminals before them, gained Op- 
 portunities of Preaching to them JESUS and 
 the Refurretfion. St. Paul knew full well that 
 this was the main Reafon, why his Blefled Ma- 
 iler permitted his Enemies at this time to arraign 
 him at a publick Bar : And therefore, in com- 
 pliance with the Divine Will, thinks it norfuf- 
 ficient barely to make his Defence, but endea- 
 vours at the fame Time to convert his Judges, 
 And this He did with fuch Demonilration of 
 the Spirit, and of Power, that.FV/?fcJ, unwilling 
 to be convinced by the ftrongeft Evidence, cries 
 out with a loud Voice, " Paul, much Learning 
 " doth make thee mad? To which the brave 
 Apoftle (like a true Follower of the Holy JESUS) 
 meekly replies, / am not mad t moft noble Feftus> 
 but fpeak forth tbe Words of Truth and Sober- 
 
 nefs.
 
 The ALMOST CHRISTIAN. 139 
 
 nefs. But in all Probability feeing King Agrippa 
 rnore affeded with his Difcourfe, and obferv- 
 ing in him an Inclination to know the Truth, 
 he applies himfelf more particularly to Him : 
 The King, fays he, knoweth of thefe Things-, be- 
 fore whom aljb I fpeak freely ; for I amperfuaded 
 that none of thefe Things are hidden from him- 
 And then, that if pofiible he might compleat 
 his wimed-for Converfion, he, with an inimi- 
 table Strain of Oratory, addreffes himfelf ftill 
 more clofely, King Agrippa, Belie<veft thou the 
 Prophets ? I know that thou believe/I them. At 
 which the Pafiions of the King began to work 
 ib ftrongly, that he was obliged in open Court, 
 to own himfelf affe&ed by the Prifoner's Preach- 
 ing, and ingenuoufly to cry out,- 'Paul y al- 
 moft thouperfuadejl me to be a Cbrijlian. 
 
 WHICH Words, taken with the Context, 
 afford us a lively Reprefentation of the different 
 Reception the Doclrine of CHRIST'S Minifters, 
 who come in the Power and Spirit of Saint 
 Paul, meets with now-a-days in the Minds of 
 Men. For notwithflanding they, like this great 
 Apoftle, fpeak forth the Words of Truth and 
 Sobernefe ; and with fuch Energy and Power, 
 chat all their Adverfaries cannot gainfay or re- 
 fift ; yet too many, with the moft noble Fejlus 
 before mentioned, being, like him, either too 
 proud to be taught, or too fenfual, too carelefs, 
 
 or
 
 140 'The ALMOST CHRISTIAN." 
 or too worldly-minded to live up to their Doo 
 trine, in order to excule themfelves cry out, 
 that much Learning^ much Study, or, what 
 is more unaccountable, much Piety, hath made 
 them mad. And though, bleffed be GOD ! all 
 do not thus diibelieve our Report ; yet amongft 
 thole many others, who gladly receive the Word, 
 and confefs that we fpeak the Words of Truth 
 and Sobernefs, there are fo few, who arrive at 
 any higher Degree of Piety than that of Agrippa y 
 or are any farther perfuaded than to be almoji 
 Cbriftians t -\.\\zt I cannot but think it highly 
 neceflary to warn my dear Hearers of the Danger 
 of fuch a State. And therefore from the Words 
 of the Text mall endeavour to confider thefe 
 three Things : 
 
 JFVV/?, WHAT is meant by an almoji Chrlftian. 
 
 Secondly > WHAT are the chief Reafons why 
 fo many are no more than almoji Cbriftians. 
 
 Thirdly, I SHALL confider the Ineffectual- 
 nefs, Danger, Abfurdity, and Uneafinefs 
 that attends thofe that are but almoji Cbri- 
 Jlians. 
 
 "Fourthly ', I SHALL conclude with a general 
 Exhortation, to fet all upon ftriving not 
 only to be almoji but altogether Cbriftians. 
 
 I. AND
 
 ALMOST CHRISTIAN. 141 
 
 I. ANDnrft, lamtoconfider, What is meant 
 
 by an almofl Chriftian. 
 
 AN almoft Chrijlian then, if we confider him 
 in refpe<Tt to his Duty to GOD, is one that halts 
 between two Opinions, that wavers between 
 CHRIST and the World ; that would reconcile 
 GOD and Mammon, that is, Light and Dark- 
 nefs, CHRIST and Belial It is true, He has 
 an Inclination to Religion, but then he is very 
 cautious how he goes too far in it : His falfe 
 Heart is always crying out, Spare thyfelf, do 
 thyfeh r no Harm. He prays indeed, that GOD's 
 Will may be done on Earth, as it is in Heaven : 
 but then, notwithftanding he is very partial in 
 his Obedience, and fondly hopes that GOD will . 
 not be extreme to mark every Tubing that be wil- 
 fully does amifs ; though an infpired Apoftle has 
 told him, that he that wilfully offends in one 
 Point is guilty of all. Above all he is one that 
 depends much on outward Ordinances, and 
 upon that account looks upon himfelf as Righte- 
 ous, and dejpifes Others, though at the fame 
 Time he may be as great a Stranger to the Divine 
 Life as any other Perfon whatfoever. In more, 
 he is'fond of the Form, but never experiences 
 the Power of Godlinefs in his Heart : He goes 
 on Year after Year, feeding and attending on 
 the Means of Grace j but then, like Pharoatis 
 Lean Kine, is never the better, but rather the 
 worfe for them. IF
 
 142 be ALMOST CHRISTIAN. 
 
 IF you confider him in refpecl to his Neigh- 
 bour, he is one that is ftriclly juft to all ; but 
 then this does not proceed from any Love to 
 GOD or Regard to Man, but only out of a Prin- 
 ciple of Self-Love ; becaufe he knows Dimonefty 
 will fpoil his Reputation, and confequently hinder 
 his Thriving in the World. 
 
 HE is one that depends much on being Ne- 
 gatively Good, and contents himfelf with the 
 Confcioufnefs of having done no one any Harm ; 
 tho'he reads in theGofpel, that tbeUnprofitablt 
 Servant was cafl into outer Darknefs, and the 
 Barren Fig- Tree curfed and dried up from the 
 Roots, not for bearing bad, but no Fruit. 
 
 HE is no Enemy to Charitable Contributions, 
 if not too frequently recommended : But then 
 he is quite unacquainted with the kind Offices 
 of Vijlting the Sick and Imprifoned, C loathing 
 the Naked, and Relieving the Hungry. He 
 thinks that thefe Things belong only to the 
 Clergy, though his own falfe Heart tells him, 
 that nothing but Pride keeps him from exerci- 
 iing thefe Ads of Humility,- and that JESUS 
 CHRIST, in the 25 th Chapter of St. Matthew, 
 condemns Perfons to everlafting Punifhment, 
 not for being Fornicators, Drunkards, or Ex- 
 tortioners, but merely for neglecting thefe cha- 
 ritable Offices, When the Son of 'Man , fays our 
 Blefled Lord himfelf, fta/l come in his Glory, 
 
 He
 
 The ALMOST CHRISTIAN. 143 
 
 Hejhailfet the Sheep on his Right-Hand, and 
 the Goats on his Left. And then fiall He fay 
 unto them on his Left Hand, Depart from me, 
 ye Curjed, into ever/a/ling Fire prepared for the 
 Devil and his Angels : For I was an hungred, 
 and ye gave me no Meat ; / was thirfly, and ye 
 gave me no Drink ; / was a Stranger, and ye 
 took me not in ; Naked, and ye cloathed me not; 
 Sick and in Prijon, and ye vijitedme not. 'Then 
 Jhall they alfo fay, Lord, when Jaw we 'Thee an 
 bungred, or a-thirft t or a Stranger, or naked, 
 or Jick, or in Prijon, and did not minifter unto 
 thee ? Then Jhall He anjwer them, Verily I fay 
 unto you, inafmuch as ye have not done it unto 
 one of the leaji of thefe my Brethren, ye did it 
 not unto me: And thefe Jhall go away into ever- 
 laJtingPuni/hment. I thought proper to give 
 you this whole Paffage of Scripture at large, 
 becaufe our Saviour lays fuch a particular Strefs 
 upon it ; and yet notwithstanding it is fo little 
 regarded, that were we to judge by the Prac- 
 tice of Cbrijiians, one fhould be tempted to think 
 there were no fuch Verfes in the Bible. 
 
 BUT to proceed in our Character of an almoft 
 Chriftian : If we confider him in refpecl to him- 
 felf j as before we faid he was ft r icily honeft 
 to his Neighbour, fo he is likewife ftriclly fober 
 in hirnfelf : But then both his Honefty and 
 Sobriety proceed from the fame Principle of a 
 
 falfc
 
 1*44 *& ALMOST CHRISTIAN. 
 falfe Self-love. It is true, he rum not into tlrt 
 fame Excefs of Riot with other Men j but then 
 it is not out of Obedience to the Laws of GOD* 
 but either beeaufe his Constitution will not away 
 with Intemperance ; or rather becaufe he is 
 cautious of forfeiting his Reputation, or un- 
 fitting himfelf for temporal Bufmefs. But tho* 
 he is fo prudent as to avoid Intemperance and 
 Excels, for the Reafons before mentioned ; ye c 
 he always goes to the Extremity of what is 
 lawful. It is true, he is no Drunkard , but 
 then he has no Cbrijlian Self-denial to plead for 
 him. He cannot think our Saviour to be fo 
 auftere a Matter, as to deny us to indulge our- 
 felves in fome Particulars : And fo by this Means 
 he is kept out of a Senfe of true Religion, as 
 much as if he lived in Debauchery, or any other 
 Crime whatever. As to fettling his Principles 
 as well as Practice, he is guided more by the 
 World than by the Word of GOB. As for his 
 Part, he cannot think the Way to Heaven fo 
 narrow as fome would make it: And therefore 
 confiders not fo much what Scripture requires^ 
 as what fuch and fuch a good Man does, or 
 what will beft fuit his own corrupt Inclinations. 
 Upon this Account, he is not only very cautious 
 himfelf, but likewife very careful of young 
 Converts, whofe Faces are fet Heavenward ; 
 and therefore is always acting the Devil's Parr, 
 
 and
 
 The ALMOST CHRISTIAN. 
 
 d bidding \hzmfpare themfehes, though they 
 are doing no more than what the Scripture 
 flrictly requires of them to do : , The Confe- 
 quence of which is, that be jitjjcrs not himfelf 
 'to enter into the Kingdom of GOD, and they 
 that are entering in he hinders. 
 
 THUS lives the a hriojl Chriftian : Not that j 
 tan fay, I have fully defcribed him to you $ but 
 from thefe Out- lines and Sketches of his Cha- 
 racter, if your Confciences have done their 
 proper Offices, and made a particular Applica- 
 tion of what has been faid to your own Hearts, 
 I cannot but fear that fome of you may obferve 
 fome Features inhisPidure, odious as it is, too 
 near refembling your own ; and therefore can- 
 not but hope, at the fame time, that you join 
 with the Apoftle in the Words immediately 
 following the Text, and wi(h yourfelves not 
 only almofti but altogether Chriftians. 
 
 II. BUT it is time for me to proceed to the 
 
 Second general tfhing propofed ; namely, 
 
 to confider the Reafons why fo many arc 
 
 no more than almoft Chrijliam. 
 
 i. AND the firft Reafon I mail mention is, 
 
 becaufe fo many fet out with falfe Notions of 
 
 Religion j and though they live in a Chriftian 
 
 Country, yet know not what Chrijlianity is. 
 
 This perhaps may be efteemed a hard Saying, 
 
 L but
 
 146 The ALMOST CHRISTIAN. 
 but Experience fadly evinces the Truth of it : 
 For fome place Religion in being of this or that 
 Communion j more in Morality ; moft in a 
 Round of Duties and a Model of Performances ; 
 and few, very few acknowledge it to be, what 
 it really is, a thorough, inward Change of Na- 
 ture, a Divine Life, a Vital Participation of 
 JESUS CHRIST, an Union of the Soul with GOD -, 
 which the Apoftle expreffes by faying, He thct 
 is joined ta the LORD t is one Spirit. Hence 
 it happens that fo many, even of the moft 
 knowing Profeflbrs, when you come to converfe 
 with them concerning the Effence, the Life, 
 the Soul of Religion, I mean our New Birth 
 in JESUS CHRIST, confefs themfelves quite 
 ignorant of the Matter, and cry out with Nic o- 
 demuSy Haw can this Tubing be I And no wonder 
 then, that fo many are only almofi Chriftians, 
 when fo many know not what Cbriftianity is : 
 No Marvel fo many take up with the Form^ 
 when they are quite Strangers to the Power of 
 Godlinefi ; or content themfelves with the Sha- 
 dow, when they know fo little about the Sub- 
 fiance of it. And this is one Caufe why fo 
 inany are almoft t why fo few are altogether 
 Chriftians. 
 
 2. A SECOND Reafon that may be affigned 
 why fo many are no more than almofl Chri~ 
 (liam> is a fervile Fear of Man : Multitudes 
 
 there
 
 ALMOST CHRISTIAN. 147 
 
 :here are, and have been, who though awaken- 
 ed to a Senfe of the Divine Life, and have tafted 
 and felt the Powers of the World to come ; yet 
 out of a bafe finful Fear of being counted ftngu- 
 ar, or contemned by Men, have fuffered all 
 hofe good Impreflions to wear off again. It i s 
 rue they have fome Efteem for JESUS CHRIST 
 >ut then* like Nicodemus^ they would come fo 
 him only by Night : They are willing to ferve 
 lim ; but then they would do \t fecretly, for 
 ear of the Jews : They have a mind to fee 
 JESUS, but then they cannot come to him be* 
 caufe of the Prefs, for fear of being laughed at, 
 and ridiculed by thofe with whom they ufed to 
 fit at Meat. But well did our Saviour pro- 
 phefy of fuch Perfons, How can ye love me which 
 receive Honour one of another ? Alas ! have 
 they never read, that the Friendjhip of this World 
 is Enmity with GOD ; and that our LORD him. 
 felf has threatened, Whofoe ver jhall be aflamed 
 of me or of my Words, in this wicked and adulte- 
 rous Generation, of himfoall the Son of Man be 
 ajhamed, when he eometh in the Glory of his Fa- 
 ther and of his Holy Angeh ? Buc no wonder 
 that fo many are no more than almoft Chriftians, 
 fince fo many love the Praife of Men more than 
 the Honour which comet h of GOD. 
 
 3. A THIRD Realbn why fo many are no 
 
 more than almoft Chriftians, is a reigning Love 
 
 Lz of
 
 148 ^he ALMOST CHRISTIAN. 
 of Money. This was the pitiable Cafe of that 
 forward young Man in the Gofpel, who came 
 running to our Bleffed LORD, and kneeling 
 before him, enquired what HP muftdo to Inherit 
 Eternal Life ; to which our Bleffed Matter 
 replied, Thou knoweft the Commandments, Do 
 not Kill, Do not commit Adultery, Do not Steah 
 To which the young Man replied (Oh that 
 every young Man here prefent could do fo too) 
 All thefe have I kept from myTouth. But when 
 our LORD proceeded to tell him, Tet lackejl 
 thou one Thing, Go fell all that thou haft and give 
 to the Poor, he was grieved at that Saying^ 
 and went away forrcwful, for he had great Pof- 
 ffffions ! Poor Youth ! He had a good Mind tc 
 be a Chriftian, and to inherit Eternal Life, bui 
 thought it too dear, if it could be purchafec 
 at no lefs an Expence than of his whole Eftate 
 And thus many, both Young and Old, now- a- 
 days come running to worship our BlefTedLoRi 
 in publick, and kneel before him in private 
 and enquire at his Gofpel, what they muft dc 
 to inherit Eternal Life : But when they fine 
 they muft renounce the Self- Enjoyment o 
 Riches, and forfake all in Affedion to follow 
 Him, they cry, The LORD pardon us in thi 
 Thing / We pray Thee, have us excufed. 
 
 BUT is Heaven fo frnall a Trifle in fuch Men* 
 Efteem, as not to be worth a little gilded Earth 
 
 I
 
 The ALMOST CHRISTIAN. 149 
 
 [s Eternal Life fo mean a Purchafe, as not to 
 deferve the temporary Renunciation of a few 
 janfhory Riches ? Surely it is. But however 
 nconfiftent fuch a Behaviour may be, this 
 nordinate Love of Money is too evidently the 
 :ommon and fatal Caufe why fo many are no 
 nore than almofl Chriftians. 
 
 4. NOR is the reigning Love of Pleafure a 
 efs uncommon, or a lefs fatal Caufe why fo 
 nany are no more than almoft Chriftians. 
 Thoufands and ten Thoufands tbere are, who 
 defpife Riches, and would willingly be true 
 Difciples of JESUS CHRIST, Would parting with 
 their Money make them fo ; but when they 
 are told that our BleiTed LORD has laid it down 
 as an indilpenfable Condition, that Wbofoever 
 will come after Him mujl deny himfelf; like 
 the pitiable young Man before mentioned, they 
 go away forrowful : For they have too great a 
 Love for fenfual Pleafures : They will, like 
 Herod, perhaps fend for theMinifters of CHRIST, 
 as he did for John, and bear them gladly : But 
 touch them in their Herodias y tell them they 
 muft part with fuch or fuch a darling Pleafure j 
 and with wicked Ahab they cry out, Haft tbou 
 found us, O our Enemy ? Tell them of the 
 Neceffity of Mortification, Fafting, and Self- 
 Denial, and it is as difficult to them to hear, 
 as if you was to bid them cut of a Right Hand 
 
 k 3 oy
 
 io tfbe ALMOST CHRISTIAN. 
 or pluck out a Right Eye : They cannot think 
 our Blefled LORD requires fo much at their 
 Hands, though an infpired Apoftle has com- 
 manded us to mortify our Members which are 
 upon the Earth : And he himfelf, even after 
 he had converted Millions,* and was very near 
 arrived to the End of his Race, yet profeflec} 
 that it was his daily Practice to keep under his 
 Body, and bring it into Subjection, left after he- 
 had preached to Others, be himj'elf Jhould be a 
 Caft-away ! 
 
 BUT fome Men would be wifer than this 
 great Apoftle, and chalk out to us what they 
 falfely imagine an eafier Way to Happinefs. 
 They would flatter us we may go to Heaven 
 without offering Violence to our fenfual Ap- 
 petites ; and enter into the Jirait Gate without 
 Jhiving againft our carnal Inclinations. And 
 this is another Reafon why fo many are only 
 aitnoft, and not altogether Chriftians. 
 
 5. THE fifth and laft Reafon I iliall affign 
 why fo many are only almo/t Cbriftians, is a 
 Ficklenefs and Inftability of Temper. 
 
 IT has been, no doubt, the Misfortune that 
 many a Minifter and fincere Chriftian has met 
 with, to weep and wail over Numbers of pro- 
 rqifing Converts, who feemingly began in the 
 Spirir, but after a while have fell away, and 
 bqfely ended in the Fielh ; and this not for want 
 
 of
 
 *The ALMOST CHRISTIAN. 151 
 
 of right Notions in Religion, nor out of a 
 fervile Fear of Man, nor out of a Love of 
 Money or fenfual Pleafure, but out of an In- 
 ilability and Ficklenefs of Temper. They 
 looked upon Religion merely for Novelty; as 
 fomething which pleafed them for a while, but 
 after their Curiofity was fatisfied, they have 
 laid it afide again : Like the young Man that 
 came to fee JESUS with a Linen Cloth about 
 his naked Body, they have followed him for 
 a Seafon, but when Temptations have come to 
 take hold on them, for want of a little more 
 Refolution, they have been ftripped of all their 
 good Intentions, and fled away naked. They 
 at firft, like a Tree planted by the Water-fide, 
 grew up and flourifhed for a while j but having 
 no Roof in themfefaes, no inward Principle of 
 Holinefs and Piety, like Jonah's Gourd, were 
 foon dried up, cut down, and withered. Their 
 good Intentions are but too like the violent 
 Motions of the Animal Spirits of a Body newly 
 beheaded, which though impetuous, are not* 
 lading. In ihort, they fet out well in their 
 Journey to Heaven, but finding the Way either 
 
 narrower or longer than they expected, 
 
 through an Unfleadinefs of Temper, they have 
 made an Eternal Halt, and fo returned like the 
 Dog to his Vomit) or like the Sow that was wafted 
 to her wallowing in the Mire ! 
 
 L 4 BUT
 
 152 The ALMOST CHRISTIAN. 
 
 BUT I tremble to pronounce the Fate of fuch 
 unftable ProfefTors, who having put their Hands 
 to the Plow, for want of a little more Refolution, 
 ihamefully look back. How mall I repeat to 
 them that dreadful Threatning, If any Man 
 draw back, my Soul fhall have no Pleafure 
 in him! And again, It is impojfible, that is, 
 exceeding difficult at leaft, for thoj'e that have 
 been once enlightened, and have tafted the good 
 Gift of GOLD'S Holy Spirit, and the Powers of 
 the World to come, if they Jhould fall away, to. 
 be renewed again unto Repentance. But not- 
 withftanding the Gofpel is fo fevere againft 
 Apoftates, yet many that begun well, through 
 a Ficklenefs of Temper, (Oh that none of us 
 here prefent may ever be fuch) have been by 
 this means of the Number of thoje that turn back 
 unto Perdition. And this is the fifth and laft 
 Reafon I mail give, why fo many are only 
 almoft, and not altogether Chrif'ians. 
 
 BuTyou,Bre{hren,havenoty01earnedCHRisT. 
 GOD forbid that a Fear of a little Contempt, a 
 Love of a little worldly Gain, or a Fondnefs for 
 a little fenfual Pleafure, or Want of a fteddy 
 Refolution, mould hinder you from entering 
 into Eternal Life, or make you fo fottim as to 
 think you may compound Matters between Gop 
 and your Souls, 
 
 III. PRO-
 
 The ALMOST CHRISTIAN. 153 
 
 III. PROCEED we therefore now to 
 
 General Thing propofed, namely, to con- 
 fider the Folly of being no more than an 
 almoft Chrtflian. 
 
 AND the firft Proof I mall give of the Folly 
 of fuch a Proceeding is, that it is ineffectual 
 to Salvation. It is true, fuch Men are almoft 
 Good, but almoft to hit the Mark is really to 
 mifs it. GOD requires us to love him 'with all 
 our Hearts, with all our Souls, and 'with all our 
 Strength : He loves us too well to admit any 
 Rival ; becaufe fo far as our Hearts are empty 
 of GOD, fo far muft they be unhappy. The 
 Devil, indeed, like the falfe Mother that came 
 before Solomon, would have our Hearts divided, 
 as (he would have had the Child -, but GOD, 
 like the true Mother, will have all or none. 
 My Son give me tby Heart, thy whole Heart, 
 is the general Call to all : And if we do noc 
 perform this Condition, we never can expect 
 the Divine Mercy, 
 
 PERSONS may indeed flatter themfelves, that 
 a partial Obedience will ferve their Turn 5 but 
 GOD at the Great Day will ftrike them dead, 
 as he did Ananias and Sapphira by the Mouth 
 of his Servant Peter, for pretending to offer 
 him all their Hearts, when they keep back from 
 him the greatelt Part. They may perhaps 
 
 impofe
 
 154 *fbe ALMOST CHRISTIAN. 
 
 impofe upon their fellow Creatures for a while, 
 but He that enabled Elijah to cry out, Come in, 
 tbou Wife of 'Jeroboam, when {he came dif- 
 guifed to enquire about her fick Son, will alfo 
 difcover them through their moft artful Diffimu- 
 lations, and if their Hearts are not whole with 
 him appoint them their Portion with Hypocrites 
 end Unbelievers. 
 
 BUT Secondly, What renders an half-way 
 Piety more inexcufable is, that it is not only 
 infufficient to our own Salvation, but alfo moft 
 prejudicial to that of Others. 
 
 AN almoft Chriftianis one of the moft hurtful 
 Creatures in the World : He is a Wolf in Sheep's 
 Cloathing-y He is one of thofe falfe Prophets 
 our Blefled LORD bids us beware of, in his 
 Sermon on the Mount, who would perfuade 
 Men, that the Way to Heaven is broader than 
 it really is ; and thereby, as it was obferved 
 before, enter not into the Kingdom of GOD 
 tbemfehes, and thofe that are entering in they 
 binder. Thefe, thefe are the Men that turn the 
 World into a lukewarm Laodicean Spirit ; that 
 hang out falfe Lights, and fo fhipwreck un- 
 thinking benighted Souls in their Voyage to 
 the Haven where they would be. Thefe are 
 they that are greater Enemies to the Crofs of 
 CHRIST, than Infidels themfelves: For of an 
 Unbeliever every one will be aware ; but an 
 
 almoft
 
 'fhe ALMOST CHRISTIAN. 155 
 
 almofl Chriftian, through his fubtle Hypocrify, 
 draws away many ajter him ; *and therefore muft 
 expect to receive the greater Damnation. 
 
 BUT Thirdly, As it is moft prejudicial to our- 
 felves and hurtful to others, fo it is the greateft 
 Piece of Ingratitude we can exprefs towards our 
 Lord and Mafter JESUS CHRIST. For did He 
 come down from Heaven, and {hed his precious 
 Blood, to purchafe thefe Hearts of ours, and 
 (hall we only give him half of them ? Oh how 
 can we fay we love him, when our Hearts are 
 not wholly with Him ? How can we call Him. 
 oyr Saviour, when we will not endeavour fin- 
 cerely to approve ourfelves to Him, and fo let 
 Him fee the Travail of his Soul, and be fa- 
 tisfied ! 
 
 HAD any of us purchafed a Slave at a moft 
 expenn" ve Rate, that was before involved in the 
 utmoft Miferies and Torments, and fo muft 
 have continued for ever, had we fhut up our 
 Bowels of Compafllon from him j and was this 
 SJave afterwards to grow rebellious, or deny 
 giving us but half his Service : How, how 
 fhould we exclaim againft his bafe Ingratitude ! 
 And yet this bafe ungrateful Slave thou art, O 
 Man, who acknowledged thyfelf to be redeemed 
 from infinite unavoidable Mifery and Punim- 
 ment by the Death of JESUS CHRIST, and yet 
 wilt not give thyfelf wholly to Him. But Ihali 
 
 wq
 
 156 The ALMOST CHRISTIAN. 
 we deal with GOD our Maker in a manner we 
 would not be dealt with by a Man like our- 
 felves ? Shall we mete out a lefs Meafure of 
 Love to our Saviour, than we would have 
 dealt to ourfelves ? GOD forbid! 
 
 IV. No, (that I may come to the loft fling 
 propofed, namely, to add a Word or two of 
 Exhortation to be not only alfnojl, but altoge- 
 ther Cbriftians) let us fcorn all fuch bafe and 
 treacherous Treatment of our King and Sa- 
 viour, nay our GOD. Let us not take fome 
 Pains all our Lives to go to Heaven, and yec 
 plunge ourfelves into Hell at lall. Let us give 
 GOD our whole Hearts, and no longer halt 
 between two Opinions : If the World be GOD, 
 Jet us ferve That ; If Pleajure be a GOD, let 
 usferve That ; but if the LORD He be GOD, 
 Jet us, Oh let usferve Htm alone. Alas ! Why, 
 why ihould we ftand out any longer ? Why 
 fhould we be fo in Love with Slavery, as not 
 wholly to renounce the World, the Flefti, and 
 the Devil, which, like fo many fpiritual Chains, 
 bind down our Souls, and hinder them from 
 flying up to GOD. Alas ! what are we afraid 
 of ? Is not GOD able to reward our entire 
 Obedience ? If He is, as the almoft Cbriftiaris. 
 
 lame Way of ferving Him feems to grant, 
 
 Why then will we not ferve Him entirely ? 
 
 For
 
 The ALMOST CHRISTIAN. 157 
 
 For the fame Reafon we do fo much, why 
 do we not do more ? Or do you think that 
 being only half Religious will make you hap- 
 py, but that going farther will render you 
 miferable and uneafy? Alas! this, my Bre- 
 thren, is Delufion all over : For what is it but 
 this half Piety , this wavering between GOD 
 and the World, that makes fo many that are 
 feemingly well-difpofed, fuch utter Strangers 
 to the Comforts of Religion ? They chufe 
 juft fo much of Religion as will difturb them 
 in their Lufls, and follow their Lufts fo far as 
 to deprive themfelves of the Comforts of Re- 
 ligion. Whereas, on the contrary, would they 
 fincerely leave all in Affection, and give their 
 Hearts wholly to GOD, they would then (and 
 they cannot 'till then) experience the unfpeak- 
 able Pleafure of having a Mind at Unity with 
 itfelf, and enjoy fuch a Peace of GOD, which 
 even in this Life pafles all Underfbmding, and 
 jyhich they were entire Strangers to before. 
 It is true, if we will devote ourfelves entirely 
 to GOD, we muft meet with Contempt; but 
 then it is becaufe Contempt is necefiary to 
 heal our Pride. We muft renounce fome 
 fenfual Pleafure ; but then it is becaufe thofe 
 unfit us for Spiritual ones, which are infinitely 
 better. We muft renounce the Love of the 
 World ; but then it is that we may be filled 
 
 with
 
 158 The ALMOST CHRISTIAN. 
 with the Love of GOD : And when that has 
 once enlarged our Hearts, we fhall, like ^acob 
 when he ferved for his beloved Rachel^ think 
 nothing too difficult to undergo, no Hardships 
 too tedious to endure, becaufe of the Love we 
 fliall then have for our dear Redeemer. Thus 
 eafy, thus delightful will be the Ways of GOD 
 even in this Life : But when once we throw 
 off thefe Bodies, and our Souls zvzjilled with 
 all the Fullnefs of GOD> Oh! what Heart can 
 conceive, what Tongue can exprefs, with 
 what unfpeakable Joy and Confolation we (hall 
 then look back on our pail fmcere and hearty 
 Services, which have procured us fo invaluable 
 a Reward ! Think you then, my dear Hearers, 
 we fhall repent we had done too much ; or 
 rather think you not we mall be amamed that 
 we did no more ; and blufh we were fo back- 
 ward to give up All to GOD: when He intended 
 hereafter to give us Himfelf .? 
 
 LET me therefore, to conclude, exhort you, 
 my Brethren, to have always the Unfpeakable 
 Reward of an entire Obedience fet before you : 
 And think withal, that every Degree of Ho- 
 linefs you neglect, every Inftance of Piety you 
 pafs by, is a Jewel taken out of your Grown, 
 a Degree of Bleffednefs loft in the Vifion of 
 GOD Oh ! do but always think and act thus, 
 and )ou will no longer be labouring to com-. 
 
 pound
 
 The ALMOST CHRISTIAN. 15-9 
 pound Matters between GOD and the World; 
 but on the contrary, be daily endeavouring to 
 give up yourfelves more and more unto Him ; 
 you will be always Watching, always Praying, 
 always afpiring after farther Degrees of Purity 
 and Love, and fo confequently always preparing 
 yourfelves for a fuller Light and Enjoyment of 
 that GOD, in whofe Prefence there is Fullnefs 
 of Joy, and at whofe Right Hand there are 
 Pleafures for evermore. Amen ! Amen ! 
 
 THE
 
 O F 
 
 JUSTIFICATION 
 
 B Y 
 
 CHRIST. 
 
 A SERMON preach'd at theParifh 
 Church of St. dnttofoi) Sec. 
 
 M
 
 SERMON VIII. 
 
 Of Juftification by CHRIST. 
 
 i C o R. vi. ii. 
 
 But ye are Juftified. 
 
 The whole Verfe runs thus : And 
 
 fuch were fome of you -, but ye are 
 wafted^ but ye are fanftified) but ye 
 are juftifiedin the Name of our Lord 
 Jefm Chrift) and by the Spirit of 
 cur God. 
 
 IT has been objected by fome, who are fo 
 unhappy as to diflenc from, nay, I may 
 add, by others alfo, who actually are 
 Friends to the prefent Ecclefiaftical Eftablifh- 
 ment, That the Minifters of the Church of 
 England preach themfelves, and not CHRIST 
 JESUS our Lord ; that they entertain their 
 People with Le&ures of mere Morality, with- 
 out declaring to them the glad Tidings of 
 M 2 Salvati'OA
 
 164 Of Juftificatiqn ^CHRIST. 
 Salvation by JESUS CHRIST. How well 
 grounded fuch an Obje&ion may be, is not 
 my Bufmefs to enquire: All I {hall fay at 
 prefent to the Point is this; namely, that 
 whenever fuch a grand Objection is urged a- 
 gainft the whole Body of the Clergy in gene- 
 ral, every honeft Minifter of JESUS CHRIST 
 fhould do his utmoft to cut of all manner of 
 Occajion from thofe that defire an Occafion to 
 take offence at us j that fo by hearing us con- 
 tinually founding forth the Word of Truth, 
 and declaring with all Boldnefs and Affurance 
 of Faith, that there is no other Name given 
 under Heaven whereby they can be faved, but 
 that of JESUS CHRIS?-, they may be 
 aftiamed of this their fame confident Boafting 
 againft us. 
 
 IT was an Eye to this Objection, joined 
 with the Agreeablenefs and Delightfulnefs of 
 the Subjecl: (for who can but delight to talk of 
 that which the BlefTed Angels defire to look 
 into?) that induced me todifcourfe a little on 
 that great and fundamental Article of our 
 Faith; namely, our being freely juftified from 
 all our Sins by the precious Blood of JESUS 
 CHRIST. But ye are wafted, fays the Apoftle, 
 but ye are fantfified, but ye are iuftified> in the 
 Name of our Lord JESUS CHRIST, and 
 by the Spirit of our GOD. 
 
 THE
 
 Of Juftification by C H R I s T. 165 
 
 THE Words beginning with the Particle 
 But, have plainly a Reference to fomething 
 that went before ; it may not therefore be im- 
 proper before I defcend to Particulars, to con- 
 fider the Words, as they ftand related to the 
 Context. The Apoftle, in the Verfes imme- 
 diately foregoing, had been reckoning up ma- 
 ny notorious Sins, fuch as Drunkennefs, Adul- 
 tery, Fornication, and fuch like, the Commif- 
 fion of which, without a true and hearty Re- 
 pentance, He tells them plainly, would cer- 
 tainly fhut them out of the Kingdom of GOD. 
 But then, left the fincere Corinthian Converts, 
 who we find were once infamous for moft or 
 all of thefe Vices, mould either on one hand 
 grow fpiritually proud by feeing themfelves 
 differ from their unconverted Brethren, and 
 therefore mould be tempted to fet them at 
 nought, and to fay with the felfconceited Hy- 
 pocrite in the Prophet, Come not nigh me, for 
 I am holier than thou : or, on the dther hand, 
 by looking back on the Multitude of their paft 
 Offences, mould be apt to think their Sins were 
 too many and grievous to be forgiven: He 
 firft, in order to keep them humble, reminds 
 them of their fad Eftate before Cbnverfion, 
 telling them in plain Terms, Such (or as jt 
 might better be read thefe things) were fome of 
 you ; that is, Not only one, but all that fad 
 M 3 Catalogue
 
 1 66 Of Juftification ^CHRIST. 
 Catalogue of Vices I have been before drawing 
 up, fome of you were once guilty of; but 
 then at the lame time to preferve them from 
 Defpair, behold he brings them glad Tidings of 
 great Joy: But ye are wajhed, fays he, but ye 
 are, fancJifed, but ye are jujlified in the Name 
 of our Lord JESUS CHRIS?, and by the Spirit 
 of our GOD. 
 
 THE former Part of which Text, namely 
 our being Sanctified, I did, in fom'e meafure, 
 treat of, when I difcourfed on the Nature and 
 Necejjity of the New Birth : I come now, as 
 was before propofed, to enlarge on the latter 
 Part of it, namely, of our being freely Jujli- 
 fed from all our Sins, by the precious Blood 
 of JESUS CH R I ST : But ye are Juftijied in 
 .the Name of our Lord JESUS CHRIS?! 
 
 FROM which Words I (hall endeavour to 
 coofider thefe Three Things : 
 
 I. Firft, WHAT is meant by the Word 
 
 II. Secondly, I fhall endeavour to prove, 
 that all Mankind in general, and every 
 individual Perfon in particular, ftands in 
 need of being jujlified. 
 
 III. Thirdly and laftfy, That there is no 
 poflibility of obtaining this J unification, 
 which we fo much want, but by the/r^- 
 cious Blood of JESUS CHRIST. 
 
 I. Firfi
 
 Of Justification by C H k i s T. i 67 
 
 I. Firft then, I am to confidef what is meant 
 by the Word jujlified. 
 
 BUT ye are Jujlified, fays the ApoTflej. 
 which is all the fame as though he had faid^ 
 You have your Sins forgiven, and are looked 
 upon by GOD, as though you never had offend- 
 ed him at all : For that is the Meaning of the 
 Wordjufttfied, in almoft all the other Paflages 
 of Holy Scripture where this Word is men- 
 tioned. Thus when this fame Apoftle writes 
 to the Romans, he tells them, that whom GOD 
 calls, thofe he alfo juftifies j that is, forgives 
 them their Sins : And again, fpeaking of Abra- 
 ham's Faith, he tells them, that Abraham be- 
 lieved on Him that juftijies the Ungodly: That is, 
 who forgives the ungodly Man his Sins : Which _ 
 Expreffion the Apoftle himfelf explains by a 
 Quotation out of the Pfalms ; B/effed is the 
 Man, fays he, to whom the LORD imputetb 
 no Sin. From all which Proofs, and many 
 others that might be urged, it is evident that 
 being jitftified, or having our Sins forgiven^are 
 the fame as to Signification : So tha|.^hat the 
 Apoftle here affirms of the Corinthian Con- 
 verts, namely, that they wejuftified, amounts 
 to what all of us profefs to hold when we juft 
 now repeated our .Creed, and each of us de- 
 clared in his own Perfon, / believe the For- 
 M 4 giwne/s
 
 1 6% Of juftification ^CHRIST.' 
 givenefs of Sins. Which teads me directly to the 
 II. Second Thing propofed, namely, To 
 endeavour to prove that all Mankind in 
 general, and every individual Perfon in 
 particular, ftands in need of being thus 
 jtiftified, or having his Sins forgiven. 
 
 AND indeed the Apoftle fuppofes this in 
 the Words of the Text : But ye are juftified, 
 fays he, thereby implying that the Corinthians 
 (and confequently all Mankind, there being no 
 Difference, as will be fhewn hereafter) flood in 
 need of being thus j 'uftified. 
 
 BUT, not to reft in bare Suppositions, in my 
 farther Enlargement on this Second Head, I 
 fhall endeavour to prove that we all ftand in 
 need of being y#/?//W, on two Accounts : Firft, 
 as weftand chargeable with Original, Second- 
 ly, as we have been guilty of Actual Sin. 
 
 AND Firft, I affirm that we all ftand in 
 need of being juftijied^ as we are chargeable 
 with Original Sin : Which, though a Propo- 
 iition that may be denied by a felf -juftifying In- 
 fidel, who will not come to C HR IS T that he 
 may have Life, and ftoop to thofe Terms GOD 
 has gracioufly fettled for his Salvation ; yet 
 can never be denied by any one who believes 
 that St. Paul's Epiftles were written by Divine 
 Infpiration ; where we are told, that in Adam 
 all die ; that is, Adams Sin was imputed to 
 
 all:
 
 Of Juftification ^CHRIST. 1 69 
 all : And left we mould forget to make a par- 
 ticular Application, it is farther added in ano- 
 ther Place, that there is none that doth good 
 (that is by Nature) no, not one : That we are all 
 gone out of the Way ; namely of Original 
 Righteoufnefs; and are by Nature the Children 
 of Wrath. And even David, who was the 
 Man after GOD'S own Heart, and if any one 
 could, might furely plead an Exemption from 
 this univerfal Corruption, yet he confelTes that 
 he was Jhapen in Wickednefs, and that in Sin 
 did his Mother conceive him. And, to mention 
 but one more Text, as immediately applicable 
 to the prefent purpofe, St. Paul, in his Epiftle 
 to the Romans fays, that Death came upon all 
 Men, for the Dijbbedience of one Man, namely, 
 of Adam, even upon thoj'e, fays he, (that is little 
 Children) who had not finned after the Simili- 
 tude of Adam's T'ranfgreJ/ion ; or, had not been 
 guilty of actual Sin, and therefore could not 
 be punifhedwith temporal Death (which came 
 into the World, as this fame Apoftle elfewhere 
 informs us, only by Sin) had not the Difobe- 
 dience of our firft Parents been imputed to 
 them. So that what has been faid on this 
 Point feems to be excellently fummed up in that 
 Article of our Church, where (he declares, 
 " That Original Sin ftandeth not in the fol- 
 " lowing of Adam, but it is the Fault and Cor- 
 
 " ruption
 
 1 70 Of Juftification by CHRIST. 
 
 " ruption of the Nature of every Man, that 
 <( naturally is ingendred of the Offspring of 
 " Adam ; whereby Man is very far gone from 
 " Original Righteoufnefs, and is of his own 
 <c Nature inclined to Evil, fo that the Flefh 
 " lufteth always contrary to the Spirit j and 
 " therefore in every Perfon born into this 
 " World it deferveth GOD'S Wrath and Damna- 
 " tion." 
 
 I HAVE been the more particular in treating 
 of this Point, becaufe it is the very Foundation 
 of the Chriftian Religion : For I am verily 
 perfuaded, that it is nothing but a Want of 
 being well grounded in the Doctrine of Origi- 
 nal Sin, and of the helplefs* nay I may lay 
 damnable, Condition each of us comes into 
 the World in, that makes fo many Infidels op- 
 pofe, and fo many that call themfelves Chrtftians 
 fo very Lukewarm in their Love and Affections 
 to JESUS CHRIST, It is this, and I could al- 
 moft fay this only, that makes Infidelity abound 
 amongft us fo much as it does : For, alas ! we 
 are miflaken if we imagine that Men now 
 commence or continue Infidels, and fet up cor- 
 rupted Reafon in Oppofition to Revelation, 
 merely for want of Evidence, (for I believe it 
 might eafily be proved, that a modern Un- 
 believer is the moft credulous Creature living;) 
 No, it is only for want of an humble Mind, of 
 
 a Senfe
 
 Of Juftification by CHRIST. 171 
 
 a Senfe of their Original Depravity, and an 
 Unwillingnefs to own themfelves fo depraved, 
 that makes them fo obftinately mut their Eyes 
 againft the Light of the Glorious Gofpel of 
 CHRIST. Whereas on the contrary, were they 
 but once pricked to the Heart with a due and 
 and lively Senfe of their natural Corruption 
 and Liablenefs to Condemnation, we fhould 
 have them no more fcoffing at Divine Revela- 
 tion, and looking on it as an Idle Tale ; but 
 they would cry out with convicted Paul, 
 Lord, What wouldejl tkou have me to do ? or, 
 with the trembling Jailor, on a like Occafion, 
 Men ana 7 Brethren, What Jhall we do to be fayed? 
 It was an Error in this Fundamental Point, 
 that made fo many refift the Evidence the Son of 
 GOD himfelf gave of his Divine Miffion, when he 
 tabernacled amongft us.. Every Word he fpake, 
 every Action he d : d, every Miracle he wrought, 
 proved that He came from GOD. And why 
 then did fo many harden their Hearts, and 
 would not believe his Report? Why He him- 
 felf informs us, when He tells us, they will 
 not come to me that they may have Life : They 
 will obftinately ftand out againft thofe Means 
 GOD had appointed for their Salvation : And 
 St. Paul tells us, that if the Gofpel be hid, it 
 is hid to them that are hjl : In whom the God of 
 this World hath blinded the Minds of them 
 
 which
 
 172 Of Juftifkation ^CHRIST. 
 which believe not, left the Light of the Glorious \ 
 Cofpel of CHRIS?, who is the Image of 
 GOD, foouldjhine upon them. 2 Cor. iv. 3 . 4. 
 B u T to return from this Digreffion, which 
 I could not very well avoid making ; If it be 
 afked, How it fuits with the Divine Goodnefs 
 to impute the Guilt of one Man's Sin to an in- 
 nocent Pofterity ? I mould think it fufficient to 
 make ufe of the Apoftle's Words : Nay but O 
 Man, Who art thou that replieft againjl GOD? 
 Shall the Thing formed fay to tim that formed it> 
 Why haft thou made me thus ? But, to come to 
 a more direct Reply, Perfons would do well 
 to confider, that in this firft Covenant GOD 
 made with Man, Adam a<fted as a Publick Per- 
 fon, as the common Reprefentative of all 
 Mankind, and confequently we muft (land or 
 fall with Him. Had He continued in his Obe- 
 dience, and not eaten the forbidden Fruit, the 
 Benefits of that Obedience would doubtlefs 
 have been imputed to us : But fince he did 
 not perfift in it, but broke the Covenant GOD 
 made with Him, and us in Him ; Who dares 
 charge the Righteous Judge of all the Esurth 
 with Injuftice, for imputing that to us alfo; 
 But I (hall have an Occafion, by and by, to 
 vindicate the Divine Proceeding in this Point 
 more particularly, and therefore I chufe to 
 wave all farther Confideration of it in this 
 
 Place,
 
 Of Juftification ^CHRIST. 173 
 Place, and proceed to the other Thing propo- 
 fed under this Second general Head j namely, 
 
 II. To endeavour to prove, That we all 
 ftand in need of being juftified^ not only 
 as we are chargeable with Original^ but 
 as we ftand convicted of ABual Sin. 
 
 THAT GOD, as he made Man, has a 
 Right alfo to demand his Obedience, I fuppofe > 
 is a Truth no one will deny: That He hath 
 alfo given us both a natural and a written Law, 
 whereby we are to be judged, cannot be que- 
 ftioned by any one who believes St. Paul's 
 Epiftle to the Romans to be of Divine Autho- 
 rity : For in this we are told of a Law written 
 in the Heart, and a Law given by Mofes; and, 
 that each of us hath broken thefe Laws, is 
 too evident from our own fad and frequent 
 Experience. Accordingly the Holy Scriptures 
 inform us that there is no Man which liveth 
 andjinneth net ; that in many things we offend 
 all-, that if we fay we have no Sin we deceive 
 ourfelves, and fuch like. And if we are thus 
 found Offenders againft GOD, it follows that 
 we ftand in need of Forgivenefs for thus of- 
 fending Himj unlefs we fuppofe GOD fhould 
 enact Laws, and at the fame Time not J care 
 whether they are obeyed or no; which is as 
 
 abfurd
 
 1 74 Of Justification ^CHRIST. 
 abfurd as to fuppofe that a Prince mould efta- 
 blim Laws for the proper Government of his 
 Country, and yet let every Violater of them 
 come off with Impunity. But GOD has not 
 dealt fo foolifhly with his Creatures: No, as 
 he gave us a Law, he demands our Obedience 
 to that Law, and has obliged us univerfally to 
 obey it, under no lefs a Penalty than incurring 
 his Curfe and eternal Death for every Breach 
 of it. For thus fpeaks the Scripture: Curfed 
 is he that continueth not in all Things that are 
 written in this Book to do them-, as the Scripture 
 alfo fpeaketh in another Place, The Soul that 
 fmneth, it /hall die. Now it has already been 
 proved that we have all of us finned; and 
 therefore, unlefs fome Means can be found 
 out to fatisfy GOD'S Juftice, we muft perifh 
 eternally. 
 
 L E T us here then ftand a while, and fee in 
 what a deplorable Condition each of us comes 
 into the World, and ftill continues, till we are 
 put into a State of Grace : For furely nothing 
 can well be fuppofed more deplorable than to 
 be born under the Curfe of GOD; to be 
 charged with Original Guilt t and not only 
 fo, but to 'be convicted as adtual Breakers of" 
 GOD'S Law, the leaft Breach of which juftly 
 deferves Eternal Damnation. Surely this can 
 be but a melancholy Profpect to view ourfelves 
 
 in,
 
 Of Juftification ^CHRIST. 175 
 in, and muft put us upon contriving fome Means 
 whereby we may fatisfy and appeafe our offend- 
 ed Judge. But what m u ft thofe Means be? Shall 
 we repent ? Alas ! there is not one Word men- 
 tioned about Repentance in the Firft Covenant : 
 *fbe Day that thou eateft thereof, fays GOD, 
 thou jhalt jurely die. So that if GOD be true, 
 unlefs there be fome Way found out to fatisfy 
 his Juftice we muft perifh j and there is no 
 room left for us to expect a Change of Mind in 
 GOD, though we fhould feek it with Tears. 
 Well then, if Repentance will not do, mail we 
 plead the Law of Works ? Alas ! By the Law 
 jhall no Man living be juftified: For by the Law 
 comes the Knowledge of Sin. It is that which 
 convicts and condemns, and therefore can by no 
 means acquit, much lefsjuftify us. Wherewith 
 then Jhall we come before the LOR D, and bow 
 down before the Mojl High GOD-, in order to pro- 
 cure the Forgivenefs of our Sins ? Shall we come 
 before him with Calves of a Tear old, with 
 thoufands of Rams, or ten thoufands of Rivers of 
 Oil? Alas ! GOD basftewed thee, O Man, that 
 this will not avail. For he hath declared, I 
 will take no Bullock out of thy Houfe, nor He- 
 Goat out of thy Fold: For all the Beajls of tbe 
 Forefl are mine, and Jo are the Cattle upon a 
 thoufand Hills. Will not the LORD then be 
 f leafed to accept our Firft -born for our TranJ- 
 
 gre/wn.
 
 176 Of Juftification by C H R i s T. 
 greffion, the Fruit of our Bodies for the Sin of* 
 our Souls? Even this will not purchafe ourj 
 Pardon : For He has declared that the Chil- 
 dren flail not bear the Iniquities of their Pa- 
 rents. Befides, they are Sinners, and there- 
 fore, being under the fame Condemnation, 
 equally ftand in need of Forgivenefs with our- 
 felves. They are impure, and will the LORD 
 accept the Blind and Lame for Sacrifice? O 
 wretched Men that we are ! Who Jhall deliver us 
 from this Body of Death? why / thank GOD, 
 our Lord JESUS CHRIST. Which na- 
 turally leads me to the Third general Thing pro- 
 pofed, which was to endeavour to prove, 
 
 III. THAT [there is no Poflibility of our ob- 
 taining this Juftification y which we fo 
 much want, but by the precious Blood of 
 our Lord JESUS CHRIST: But ye arejufti- 
 fed in the Name of our Lord JESUS 
 CHRIST. 
 
 BUT this having been in fome meafurc 
 proved by what has been faid under the fore- 
 going Head, wherein I have Ihewn that nei- 
 ther our Repentance, Works, or Sacrifices 
 could poflibly take away, or make Attonement 
 for our Sins -, nothing remains for me to do 
 
 under
 
 Of Juftification ^CHRIST. 1 77 
 under this Head, but to fhew that the Death 
 of JESUS CHRIST has done it for us. 
 
 AND here I mall flill have recourfe to the 
 Law and to the Teftimony. For after all the 
 moft fubtle Difputations on ei her fide, nothing 
 but the lively Oracles of GOD can give us any 
 Satisfaction in this momentous Point : It being 
 fuch an inconceivable Myftery, that the Eter- 
 nal, only-begotten Son of GOD mould die for 
 finful Man, that we durft not have prefumed 
 fo much as to have thought of it, had not GOD 
 revealed it in his Holy Word. It is true, Rea- 
 fon may mew us the Wound, but Revelation 
 o nly can lead us to the Means of our Cure. 
 And though the Method GOD has been pleafed 
 to take to put us in a Way of being happy, may 
 be to the Infidel a Stumbling-block, and to the 
 wife Opiniator and Difputer of this World Fool- 
 ijhnefs ; yet Wijdom, that is, the Difpenfation 
 of our Redemption, will be juftified or approv- 
 ed of and fubmitted to by all her truly wife 
 and holy Children^ by every fmcere and honeft 
 Chriftian* 
 
 BUT to come more directly to the Point be- 
 fore us. Two Things, as was before obferved, 
 we wanted in order to make our Peace with 
 GOD. 
 
 i. To be freed from the Guilt of Original 
 Sin : And, 
 
 N 2. FROM
 
 1 78 Of Ju ftification by C H R i s T. 
 
 2. FROM that Puni foment we had moft 
 juftly deferved for our atfual Breaches of GOD'S 
 Law. 
 
 AND both thefe (thanks be to GOD for this 
 unfpeakable Gift) are abundantly fecured to us 
 by the Death and Paffion of JESUS CHRIST. 
 For what fays the Scripture ? 
 
 i. As to the firft, or our being freed from 
 the Guilt of Original Sin, it informs us, that 
 as in Adam all die, even fo in CHRIST Jhall 
 all be made a/he. And again, As by the Dif- 
 cbedience of one Man, or by one Tranfgrellion, 
 namely, that of Adam, many were made Sin- 
 ners, Jo by the Obedience of one, JESUS CHRIST, 
 many were made Righteous. And again, As by 
 the Dijbbedience of one Man, Judgment came 
 upon all Men into Condemnation ; that is, all 
 Men were condemned, on having Adam's Sin 
 imputed to them : Jo by the Obedience of one, 
 that is, JESUS CHRIST, the Free Gift of Par- 
 don and Peace came upon all Men unto Jujlifi- 
 cation of Life. Which by the way clears up 
 (as I promifed to do before) that feeming Di 
 agreement between GOD'S Attributes, in im- 
 puting Adams Sin to us, (namely, his Juftice 
 and Mercy) and wholly takes off that Imputation 
 of Injuflice, which wicked and ungodly Men 
 would blafphemoui 1 y caft upon the Righteous 
 Judge of all tbe Earth. Had GOD indeed im- 
 puted
 
 Of Juftification ^CHRIST. 179 
 to his innocent Poftefity, and 
 left them to perifh in it : Had he looked upon 
 and puniftied them all as Sinners, without pro- 
 viding them a Saviour, we might perhaps have 
 had fome Pretence to complain of his Severity, 
 though we could not even then but acknow- 
 ledge his Jufticein the Punimmentof Sin. But 
 lince He has not dealt 'with us after our Deferts, 
 nor rewarded us according to our Iniquity : Since 
 the fame Revelation acquaints us, that As in 
 Adam all die, even fo in CHRIST jhall all be 
 made alive : Since the fame GOD that informs 
 us that Death came even upon thofe <wbo had not 
 finned after the Similitude of Adams Tranf- 
 grej/ion, declares likewife,, that Hethat believeth 
 and is baptized flail befaved, or put into a State 
 of Salvation : I fay, fince thefe Things are fo, 
 What Reafon have fuch Worms as we to quarrel 
 with the Moft High GOD? Doubtlefs no 
 more than a condemned Criminal has to find 
 Fault with his Judge for condemning him for 
 breaking the Law, only that he might give 
 him the Pleafure of a Reprieve. No ; as for 
 GOD, his Ways are perfect, and his Dealings 
 with his Creatures are holy, juft and good ; arid 
 as in all his Difpenfations, fo more efpecially in 
 our Recovery from our fallen Eftate by the 
 Death of JESUS, we may juftly fay, Mercy and 
 N 2 Truth
 
 180 Of Juftification by C H R i s T. 
 Trufbbave met together, Righteoufnefs and Peace , 
 have kijjed each other. But, 
 
 2. PARDON for our aftual rfranfgrejfion of 
 GOD'S Law was another Thing which we want- 
 ed to have fecured to us, before we could be 
 at Peace with GOD. And this the Holy Scrip- 
 tures inform us is abundantly done by the Death 
 of JESUS CHRIST. The Evangelical Prophet 
 foretels that the promifed Redeemer mould be 
 Bounded for our Tranfgrejfions, and bruifed for 
 our Iniquities j that the Chajlifement of our 
 Peace Jhould be upon him ; and that by his Stripes 
 we foould be healed, Ifaiab liii. 6. The An- 
 gel at His Birth fays, that he {hould fave his 
 People from their Sins : And St. Paul declares, 
 that this is a faithful Saying, and worthy of all 
 Acceptation, that JESUS CHRIST came into 
 the IVorld to fave Sinners : And here in the 
 Words of the Text, Such (or, as I obferved 
 before, thefe Things) were feme of you ; but ye 
 
 are wafted, &c. And St. Peter, alluding to 
 
 the aforementioned PaiTage of Ifaiah, teftifies 
 of CHRIST, that His own Self bare our Sins in 
 his own Body on the Tree, that we being dead to 
 Sin, foould /he unto Righteoufnefs ; by whofe 
 Stripes, fays he, ye are healed, i Pet. ii. 24. 
 And in another Place the fame Apoftle fays, 
 Neither is there Salvation in any other j for 
 there is none other Name tinder Heaven given 
 
 among
 
 O/Juftification y CHRIST. 181 
 among Men, whereby we muji befaved, but the 
 Name of JESUS CHRIST, Aftsiv. 12, 
 
 How GOD will be pleafed to deal with the 
 Gentiles, who yet Jit in Darknefs and in the 
 Shadow of Death, and on whom the Sun of 
 Right eoufnefs never yet arofe, is not for us to 
 enquire. What have ive to do to judge thofe 
 that are without ? To GOD'S Mercy let us re- 
 commend them, and wait for a Solution of this 
 Point till the Great Day of Accounts, when all 
 GOD'S Difpenfations, both of Providence and 
 Grace, will be fully cleared up, by Methods to us, 
 it may be, at prefent unknown, becaufe unre- 
 vealed. However, this we know that the Judge 
 of all the Earth will, moft afluredly, do right. 
 
 BUT it is time for me to draw towards a 
 Conclufion. 
 
 I HAVE now then, Brethren, by the Blef- 
 fing of GOD, difcourfed on the Words of the 
 Text in the Method I propofed ; and have in 
 as plain a manner as I could, fhewn you what 
 is meant by the Word Juftified, /hat it fignifies 
 our having our Sins forgiven : And have alfo in 
 fome meafure proved that we all ftand in need 
 of being thus juftified, as we are chargeable with 
 Original, and have been guilty of Aflual Sin : 
 And laftly, that nothing but the precious Blood 
 of JESUS CHRIST has, or can procure this in-* 
 eftimable Privilege for us. 
 N 3
 
 lo 2 O/Juftirkationy CHRIST. 
 
 MANY ufeful Inferences might be drawn 
 from what has been delivered j but as I have 
 detained you I fear too long already, permit me 
 only to make a Reflection or two on what has 
 been fa id, and I have done. 
 
 IF then we are freely juftified by the Death 
 of JESUS CHRIST, let us here pauie a while; 
 and as before we reflected on the Mifery, let 
 us now turn afide and admire the Happinefs of 
 Man. Bur alas ! how am I loft to think that 
 GOD the Father, when we were in a State of 
 Enmity by original^ and of Rebellion by our 
 affual Sins, mould notwithftanding yearn in 
 his Bowels towards us his fallen, his apoflate, 
 Creatures : And becaufe nothing but an infinite 
 Ranfom could fatisfy an infinitely offended Juf- 
 tice, mould fend his only and dear Son JESU 
 CHRIST (who is GOD bleffed for ever, and who 
 had lain in his Bofom from all Eternity) to die 
 a curfed, painful, ignominious Death, for us 
 and for our Salvation ! O who can avoid cry- 
 ing out, on the Confideration of this great My- 
 ftery of Godlinefs, O the Depth of the Riches 
 of GOD's Love to us his wretched, miferabje, 
 undone Creatures ! How unfearchable is his 
 Mercy, and his Loving Kindnefs paft finding 
 out ! Now know we of a Truth, O GOD, that 
 thou haft loved us, fmce tlou haft not <witb-held 
 tbySon, thy only Son JESUS CHRIST, from thus 
 dying for us. BUT
 
 Of Justification by C n R i s T. 183 
 
 BUT as we admire the FATHER fending, let 
 us likewife humbly and thankfully adore the 
 SON coming, when fent to die for Man. But 
 alas ! what Thoughts can conceive, whatWords 
 exprefs the infinite Greatnefs of that unparalleled 
 Love, which drew the Son of GOD down from 
 the Manfions of his Father's Glory to die for 
 fmful Man ! The Jews, when he only fhed 
 a Tear at poor Lazarus's Funeral faid, Behold 
 how he loved him : How much more juftly then 
 may we cry out, Behold how he lowed us, when 
 he did not fpare to fhed not only a Tear, but 
 his own precious Blood for us ! 
 
 AND can any poor returning Sinner, after 
 this, defpair of Mercy ? What, can they fee 
 their Saviour hanging on a Tree, with Arms 
 ftretched out to embrace them, and yet, upon 
 their true Repentance, doubt of finding Ac- 
 ceptance with him ? No, away with all fuch 
 
 dimonourable, fuch defpond ing Thoughts. 
 
 Look on his Hands, bored with Pins of Iron ; 
 look on his Side, pierced with a cruel Spear on 
 purpofe to unloofe the Sluices of his Blood, 
 and open a Fountain for Sin y and for Unclean- 
 
 nefs; -And then defpair of Mercy if you 
 
 can ! No, do but leave thofe Sins he came 
 to dye forj Do not crucify Him afrejh, and 
 put him again to open Shame t by leading wicked, 
 lukewarm, ungodly Lives : In fhort, do but 
 N 4 labou
 
 184 Of Juftification ^CHRIST. 
 labour to attain that Holinefs, without which no 
 Man Jhall fee the LORD -, and then though 
 your Sins be as Scarlet, yet Jhall they be as Wool \ 
 though they be as Crimfon, yet Jhall they be 
 whiter than Snow. 
 
 WHICH GOD of his Infinite Mercy grant, 
 
 THE
 
 THE 
 
 HEINOUS SIN 
 
 O F 
 
 Profane Curfing and Swearing. 
 
 A SERMON preached at the Pa- 
 rifli Church of St. Nicholas Cole- 
 Abbey.
 
 SERMON VIII. 
 
 The Heinous Sin of Profane 
 Curfing and Swearing. 
 
 MATTH. v. 34. 
 But I fay unto you, Swear not at all. 
 
 AMONG the many heinous Sins for 
 which this Nation is grown infamous, 
 perhaps there is no one more crying, 
 but withal more common, than the abomina- 
 ble Cuftom of profane Swearing and Curjing- 
 Our Streets abound with Perfons of all Degrees 
 and Qualities, who are continually provoking 
 the Holy One of Ifrael to Anger by their de- 
 teftable Oaths and Blafphemies: And our very 
 Children, out of whofe Mouths^ the Pfalmift 
 obferves in his Days, 'was perfected Praife, are 
 now grown remarkable for the quite oppofite 
 ill Quality of Curjing and Swearing. This can- 
 not but be a melancholy Profpect for every 
 
 iincere
 
 1 88 The heinous Sin of profane 
 fincere and honeft Minifter of JESUS CHRIST, 
 to view his Fellow Chriftians in ; and fuch as 
 will put him on contriving fome Means to 
 prevent the fpreading at leaft of fo growing an 
 Evil -, knowing that the LORD (without Re- 
 pentance) will afTuredly vifit for thefe Things. 
 But, alas! what can he do ? Publick Animad- 
 verfionsare fo neglected amongft us, that where 
 fhall we find a common Swearer punimed as 
 the Laws direct ? And as for private Admoni- 
 tion, Men are now fo hardened through the 
 Deceitfulnefs of Sin, that to give them fober 
 and pious Advice, and to mew them the Evil 
 of their Doings, is but like cajling Pearls before 
 Swine, they only turn again and rent you. Since 
 Matters then are come to this pafs, all that we 
 can do is this, that as we are appointed Watch- 
 men and AmbafTadors of the LORD, it is our 
 Duty from time to time to Jhew the People their 
 1'ranfgrejfion, and warn them of their Sin ; fo 
 that 'whether they 'will hear or 'whether they 'will 
 forbear, we however may deliver our own Souls. 
 That I therefore may difcharge my Duty in this 
 Particular, give me leave, in the Name of GOD, 
 humbly to offer to your mofl ferious Confide- 
 racion fome few Obfervations on the Words of 
 the Text, in order to {hew the Heinoufnefs of 
 profane Curjing and Swearing. 
 
 BUT
 
 CURSING and SWEARING. 189 
 BUT before I proceed directly to the Pro- 
 fecution of this Point, it will be proper to clear 
 this Precept of our LORD from a Mifi interpreta- 
 tion that has been put on it by a Set of Men, 
 who heedlefly infer from hence that our Saviour 
 prohibits Swearing before a Magiftrate when 
 required on a folemn and proper Occafion. 
 But that all Swearing is not abfolutely unlawful 
 for a Chriftian, is evident from the Writings 
 of St. Paul, whom we often find upon fome 
 folemn Occalions ufing feveral Forms of Im- 
 precation and Swearing, as, / call GOD to 
 Witnefi, GOD is my Judge, By your Re- 
 joicing in CHRIS? JESUS, and fuch like. 
 And that our Saviour does by no means forbid 
 Swearing before a Magiftrate, in the Words now 
 before us, is plain, if we confider the Scope 
 and Defign he had in view, when he gave his 
 Difciples this Command. Permit me to ob- 
 ferve to you then, that our Blefled Mafter had 
 fee himfelf, from the 27 th Verfe of this Chap- 
 ter, out of which the Text is taken, to vindi- 
 cate and clear the Moral Law from the cor- 
 rupt Gloffes and Mifconftruclion of the Pha- 
 rifees, who then fate in Mo/es's Chair, but with- 
 out were notorioufly faulty in adhering too 
 clofely to the literal Exprefiion of the Law, 
 without ever confidering the due Extent and 
 fpiritual Meaning of it. Accordingly they ima- 
 gined,
 
 igo The heinous Sin of profane 
 gined, that becaufe GOD had faid, Thou ft alt 
 not commit Adultery^ that therefore, fuppofing 
 a Perfon was not guilty of the very Ad of Adul- 
 tery ', he was not chargeable with the Breach of 
 the Seventh Commandment. And likewife in 
 the Matter of Swearing, becaufe GOD had for- 
 bidden his People in the Books of Exodus and 
 Deuteronomy, to take his Name in vain, or to 
 Swear falfely by his Name j they therefore 
 judged it lawful to fwear by any Creature in 
 common Difcouffe, fuppofing they did not 
 directly mention the Name of GOD. Our 
 BlefTed Saviour therefore, in the Words now 
 before us, rectifies this their Miftake about 
 Swearing as he had done in the Verfes im- 
 mediately foregoing that concerning Adultery^ 
 and tells the People, that whatever Allowances 
 the Pharijees might give tojwear by any Crea- 
 ture, yet he pronounced it abfolutely unlawful 
 for any of his Followers to do fo. Tou fjave 
 heard, fays he, that it has been faid by them of 
 old Time, (namely, by the Pharijees and Tea- 
 chers of the JewiJJ} Law) Thou fhalt not for- 
 fwear tbyfelf, but perform unto the LORD thine 
 Oaths : But I fay unto you y (I who am appointed 
 by the FATHER to be the great Prophet and 
 true Law-giver of his Church) Swear not at 
 all) in your common Converfation, neither by 
 Heaven, for it is GOD's Throne ; and therefore 
 
 to
 
 CURSING and SWEARING. 191 
 
 to fwear by That, is to fwear by Him that fits 
 thereon , neither by the Earth, for it is bis Foot. 
 Jfool; nor by Jerufalem, for it is the City of 
 the Great King-, neither Jhalt thou fwear by thy 
 Head, becanfe thou canft not make one Hair 'white 
 or black : But let your Communications (which 
 plainly {hews that CHRIST is here fpeaking of 
 Swearing, not before a Magiilrate, but in com- 
 mon Converfation) let your Communications, 
 fays he, be Tea yea., Nay nay, a ftrong Affirma- 
 tion or Negation at the moft ; for whatever is 
 more than this cometh cf Evil, that is, cometh 
 from an evil Principle, from the Evil One, the 
 Devil, the Author of all Evil. 
 
 WHICH by the way, methinks, fhould be a 
 Caution to all fuch Perfons who though not 
 guilty of Swearing in the grofs Senfe of the 
 Word, yet atteft the Truth of what they are 
 fpeaking of, though ever fo trifling, by faying 
 Upon my Life, As I live, By my Faith, By the 
 Heavens, and fuch like : which Exprefiions, 
 however harmlefs and innocent they may be 
 efteemed by fome forts of People, yet are the 
 very Oaths which our Bleffed LORD condemns 
 in the Words immediately following the Text; 
 and Perfons who ufe fuch unwarrantable Forms 
 of fpeaking, muft expedt to be convidted and 
 condemned as Swearers at our Saviour's fecond 
 Coming to judge the World. 
 
 BUT
 
 192 The heinous Sin of profane 
 
 BUT to return : It appears then from the 
 whole Tenour of our Saviour's Difcourfe, that 
 in the Words of the Text he does by no means 
 difannul or forbid Swearing before a Magiftrate 
 (which, as might be eafily {hewn, is both law- 
 ful and neceflary) but only profane Swearing 
 in common Converfation -, the Heinoufnefs and 
 Sinfulnefs of which I come now, as was above 
 propofed, more immediately to lay before you. 
 AND here, not to mention that it is a direct 
 Breach of our BlefTed Matter's and great Law- 
 giver's Command in the Words of the Text, as 
 likewife of the third Commandment, wherein 
 GOD pofitively declares, he will not hold him 
 guiltlejs (that is, will afluredly punifli him) that 
 taketh his Name in vain : Not to mention that 
 it is the greateft Abufeof that noble Faculty of 
 Speech, whereby we are diftinguimed from the 
 Brute Creation j and the great Hazard the com- 
 mon Swearer runs of being perjured fome time 
 or other : Not to mention thefe Reafons againft 
 it I fay, which of themfelves would abundantly 
 prove the Folly and Sinfulnefs of Swearing: 
 I {hall at this time content myfelf with inftanc- 
 ing in four Particulars, which highly aggravate 
 the Crime ofprofane Swearing ; and thofe are 
 fuch as follow.
 
 CURSING and SWEARING. 193 
 
 Firft, BECAUSE there is no Temptation in 
 Nature to this Sin, nor does the Commif- 
 fion of ic afford the Offender the leaft 
 Pleafure or Satisfaction. 
 
 Secondly, BECAUSE it is a Sin which may be 
 fo often repeated. 
 
 tfkrdly, BECAUSE it hardens Infidels againfl 
 the Chriftian Religion, and muft give great 
 Offence, and occafion much Sorrow and 
 Concern to every true Difciple of JESUS 
 CHRIST. 
 
 Fourthly ', BECAUSE it is an Extremity of 
 Sin which can only be matched in Hell. 
 
 THE Firfl Reafon then why Swearing in 
 common Converfation is fo heinous in GOD'S 
 Sight^ and -why we fhould not fwear at all, is 
 becaufe it has no Temptation in Nature? nor 
 does the Commiffion of it, unlefs a Man be a 
 Devil Incarnate, afford the Offender the leaft 
 Pleafure or Satisfaction. 
 
 Now here, I prefume, we may lay it down 
 as a Maxim univerfally agreed on, that the 
 Guilt of any Crime is increafed or leffened in 
 proportion to the Weaknefs or Strength of the 
 Temptation by which a Perfon is carried out 
 to the Commiffion of it. It was this Confide- 
 ration that extenuated and diminifhed the Guilt 
 O 
 
 of
 
 194 ^be heinous Sin of profane 
 of Saul's taking upon him to offer Sacrifice 
 before the Prophet Samuel came, and of Uzza's 
 touching the Ark, becaufe it was in danger of 
 falling : As on the contrary what fo highly 
 aggravated the Difobedience of our firft Parents 
 and Lot's Wife was, becaufe the former had 
 fo little Reafon to eat the forbidden Fruit, and 
 the latter fo fmall a Temptation to look back 
 on Sodom. 
 
 AND now if this be granted, furely the com- 
 mon Swearer muft of all Sinners be the moft 
 without Excufe, fince there is no manner of 
 Temptation in Nature to the Commiffion of 
 his Crime. In moft of the other Commands, 
 Perfons perhaps may plead the Force of Natural 
 Inclination in Excufe for their Breach of them : 
 One, for Inftance, may alledge his ftrong Pro- 
 penfity to Anger, to excufe his breaking of the 
 Sixth: Another, his Pronenefs to Luft, for his 
 Violation of the Seventh. But now furely the 
 common Swearer has nothing of this kind to 
 urge in his Behalf: For though he may have 
 a natural Inclination to this or that Crime, yet 
 no Man, it is to be prefumed, can fay, he is 
 born of a fwcaring Conftitution. 
 
 BUT farther, as there is no Temptation to 
 it, fo there is no Pleafurc or Profit to be reaped 
 from the Commiffion of it. Afk the Drunkard 
 why he rifes up early to follow ftrong Drink, 
 
 arid
 
 CURJSING and SWEARING. 195 
 
 and he will tell you, becaufe it affords his fen- 
 fual Appetite fome kind of Pleafure and Grati- 
 fication, though it be no higher an one than 
 that of a Brute. Enquire of the covetous 
 Worldling, why he defrauds and over-reaches 
 his Neighbour, and he has an Anfvver ready, 
 To enrich himfelf, and to lay up Goods for 
 many Years. But it muft certainly puzzle the 
 profane Shearer himfelf, to inform you what 
 Pleafure he reaps from Swearing : For alas ! 
 it is a fruitlefs, tadelefs Thing, that he- fells his 
 Soul for, But indeed he does not ieil it at all : 
 In this Cafe he prodigally gives it away (without 
 Repentance) to the Devil ; and parts with a 
 bleffed Eternity, and runs into everlailing Tor- 
 ment, merely for nothing ! 
 
 BUT Secondly, what increafes the Heinouf- 
 nefs of profane Swearing, is, that it is a Sin, 
 which may fo often be repeated. 
 
 THIS is another Confederation which always 
 fcrves to leflen cr increafe the Guilt and Ma<- 
 dignity of any Sin. It was forne Excufe for the 
 Drunkennefs of Noah* and the Adultery of Da- 
 vid, that they committed thefe Crimes but once : 
 As on the contrary of the Patriarch Abraham's 
 Diftruft of GOD, that he repeated the diffem- 
 bling of Sarah to be his Wife two feveral times. 
 And if this be admitted as an Aggravation of 
 O 2 other
 
 196 *fhe heinous Sin of profane 
 
 other Perfons Crimes, furely much more fo of 
 the Guilt of common Swearing, becaufe it is a 
 Sin which may be and is for the generality often 
 repeated. In many other grofs Sins it cannot 
 be fo : If a Man be overcome in Drink, there 
 muft be a confiderableTime ere he can recover 
 his Debauch and return to his Cups again : or 
 if he be accuftomed to profane the Sabbath, he 
 cannot do it every Day, but only one in feven. 
 But alas !. the profane Swearer is ready for 
 another Oath almoft before the Sound of thfe 
 firft is out of our Ears : Yea fome double and 
 treble them in one Sentence, even fo as to con- 
 found the Senfe of what they fay, by an horrid 
 Din of Blafphemy ! Now if the great and 
 terrible JEHOVAH has exprefly declared that 
 he will not hold him gui/t/ejs, that is, will af- 
 furedly punifli him, that taketh his Name but 
 once in vain : What a vaft Heap of thefe hei- 
 nous Sins lyes at every common Swearers Door ! 
 It would be apt to fink him into an intolerable 
 Defpair, did he but fee the whole Sum of them. 
 And Oh ! what'a feared Confcience muft that 
 Wretch have, that does not feel this prodigious 
 Weight! 
 
 BUT, thirdly, what makes the Sin of pro- 
 
 fane Swearing appear yet more exceeding finful 
 
 is, that it hardens Infidels againft the Chriftian 
 
 Religion* IT
 
 CURSING and SWEARING. 197 
 
 IT is the Apoftle St. Peter's Advice to the 
 married Perfons of his Time, that they mould 
 walk as became the Gofpel of CHRIST, that 
 thofe that were without might be won to em- 
 brace the Chrijlian Religion, by feeing and ob- 
 ferving their pious Converfation coupled toge- 
 gether with Fear. And what the Apoftle prefTes 
 on married Perfons we find elfewhere enjoined 
 each particular Member of the Church. Ac- 
 cordingly we are commanded by our BlefTed 
 LORD to let our Light fo foine before Men y that 
 they may fee our good Works, and glorify cur 
 Father which is in Heaven. And the Apoftle 
 St. Paul bids us 'walk circumfyeftly towards them 
 that are without, redeeming the tfime, that is, 
 err/bracing all Opportunities to do them good, 
 bccaufe the Days are evil. But alas ! in what 
 a dire6fc Contradiction does the profane Swearer 
 live to this and fuch Precepts, who, inftead of 
 gaining Profelytes to CHRIST from the unbe- 
 lieving Part of the World, does all he can to 
 oppofe it ! For how can it be expedted that 
 Infidels fhould honour our GOD, when Chri- 
 Jliam themfelves defpife him j or that any fhould 
 embrace our Religion, when Profeflbrs of it 
 themfelves make fo light of one of its ftridleft 
 Commands ? No, to our Grief and Shame be 
 it fpoken, it is by reafon of fuch Impieties as 
 thefe that our holy Religion (the beft and pureft 
 Q 3 in
 
 198 The heinous Sin of profane 
 
 in itfelf) i$ become a By-word among the Hea- 
 then ; that the ftcred Authority of the holy 
 JESUS and his Doctrine is defpifed ; and GOD's 
 Name, as it is written, blafphemed among the 
 Gentiles* 
 
 THESE cannot but be fad Blocks and Offences 
 in the way of our Brethren's Converfion : But 
 ivoe be to thofeMen by whom fuch Offences come: 
 We may fay of them, as our bleffed LORD did 
 of Judas, It had been better forfuch Men that 
 they had never been lorn : Or, as he threatens 
 in another Place, // flail be more tolerable for 
 Sodom and Gomorrah in the Day of Judgment 
 tl:an for fuch Sinners. 
 
 BUT this is not all ; as prophane Swearing 
 muft undoubtedly harden thofe in their Infi- 
 delity that are without, fo muft it no lefs grieve 
 and give great Offence to thofe honefl and fin- 
 cere Perfons that are within the Church. We 
 hear of David s complaining and crying our, 
 Woe is me that I am conjlrained to dwell with 
 Mefech, and to have my Habitation amongft the 
 Tents of Kedar : That is, that he was obliged 
 to live and converfe with a People exceedingly 
 wicked and profane. And St. Peter tells us, 
 \ that Lot's righteous Soul was grieved day by day, 
 | wbilft he jaw and obferved the ungodly Converfa- 
 [pVSsf of the Wicked. And no doubt it was one 
 great Part of our J?lefTed Mailer's Sufferings 
 
 whilft
 
 CURSING find SWEARING. 199 
 whilft on Earth, that he was compelled to 
 converfe with a wicked and perverfe Generation, 
 and to hear his heavenly Father's facred Name 
 profaned and fcoffed at by unrighteous and 
 wicked Men. And furely it cannot but pierce 
 the Heart of every true and fincere Chriftian t of 
 every one that does in any meafure partake of 
 the Spirit of his Mafter, to hear the Multitude 
 of Oaths and Curfes which proceed daily and 
 hourly out of the Mouths of many People, and 
 thofe too whofe liberal Education and feeming 
 Regard for the Welfare of Religion, one would 
 think, mould teach them a more becoming 
 Behaviour. To hear the great and terrible Name 
 of GOD polluted by Men, which is adored by 
 Angels, and to confider how often that facred 
 Name is profaned in common Difcourfe, which 
 we are not worthy to mention? in our Prayers ; 
 This, I fay, cannot but make each of them 
 cry out with holy David, Woe is me that lam 
 conjlrained to dwell with Mefech, and to have 
 my Habitation amongjl tbc Tents ofKedar. And 
 though the Blafphemies and profane Difcourfes 
 of others will not be imputed to fincere Perlbns 
 for Sin, fo long as they have no Felhwflrip with 
 Jach bellifo Fruits of Darknefs, but rather re- 
 prove them j nay rather will be imputed to them 
 for Righteoufnels, for thus lamenting the Wick- 
 ednefs of Sion: yet it will greatly enhance the 
 O 4. prefent
 
 20O The heinous Sin of profane 
 
 prefent Guilt, and fadly increafe the future 
 Punifhment of every profane Swearer, by whom 
 fuch Offences come. For if, as our Saviour 
 tells us, if had been better for a Man to have a 
 Mill-Jlone tied about bis Neck, than that he Jkould 
 ojj'end one of his little Ones, that is, the weakeft 
 of his Difciples, bow muchforer Pttniftmentwill 
 they be thought worthy of, who not only caufe 
 GOD'S Name to be blafphemed among the 
 GentileSy and the Religion of our dear Redeemer 
 to be abhorred ; but who make his Saints to 
 weep and mourn, and vex their righteous Souls 
 from day to day, by their ungodly, profane, 
 and blafphemous Converfation ? Surely as 
 GOD will put the Tears of one into his Bottle, 
 and recompenfe them with eternal Glory at 
 the great Day of Retribution, fo it will be juft 
 in him to punifh the other with eternal Sorrow 
 for all their ungodly and hard Speeches, and 
 caft them into a Lake of Fire and Brimftone, 
 where they (hall be glad of a Drop of Water 
 to cool thofe Tongues with which they have fo 
 often blafphemed the LORD of Hofts, and griev- 
 ed the People of our GOD. 
 
 BUT it is time for me to proceed to give my 
 Fourth and laft Reafon, why common Swearing 
 is fo exceeding finful. And that is, becaufe 
 h is fuch an Extremity of Sin that can only be 
 
 matched
 
 CURSING and SWEARING. 201 
 
 marched in .Hell, where all are defperate and 
 without Hope of Mercy. The damned Devils 
 and damned Souls of Men in Hell may be fup- 
 pofed to rave and blafpheme in their Torments, 
 becaufe they know that the Chains wherein 
 they are held can never be knocked off: But 
 for Men that fwim in the River of GOD'S Good- 
 nefs, ivhofe Mercies are renewed to them every 
 Morning^ and who are vifited with frefh Tokens 
 of his infinite unmerited Loving-kindnefs every 
 Moment : For thefe favourite Creatures to fet 
 their Mouths agalnjl Heaven, and to blafpheme 
 a gracious, patient, all-bountiful GOD ; is a 
 Height of Sin which exceeds the Blacknefs and 
 Impiety of Devils and Hell itfelf. 
 
 AND now, after what has been here offered, 
 to fhew the Heinoufnefs of prof ane Cur/ing and 
 Swearing in common Converfation, may I not 
 very juftly addrefs myfelf to you in the Words 
 of the Text, Therefore I fay unto you. Swear 
 not at all j fince it is a Sin that has no Temp- 
 tation in Nature, nor brings any Pleafure or 
 Profit to the Committer of it ; fmce it hardens 
 Infidels in their Infidelity, and affords fad Caufes 
 of Grief and Lamentation to every honefl Cv&r/- 
 ftian, fince it is a Sin that generally grows 
 into a Habit j and laftly, fuch a Sin that can 
 only be matched in Hell. 
 
 i. AND
 
 202 rfbe heinous Sin of profane 
 
 i. AND firft then, if thefe Things be fo, 
 and the Sin of profane Swearing, as hath been 
 in fome meafure {hewn, is fo exceeding finful, 
 what ftiall we fay to fuch unhappy Men, who 
 think it not only allowable, but famionable 
 and polite to take the Name of GOD in vain -, 
 who imagine that Siveqring makes them look 
 big amongft their Companions, and really think 
 it a Piece of Honour to abound in it ? But 
 alas ! little do they think that fuch a Behaviour 
 argues the greateft Degeneracy of Mind and 
 Fool-hardinefs that can pofiibly be thought of: 
 For what can be more bafe than one Hour to 
 pretend to adore GOD in publick Wormip, and 
 the very next Moment to blafpheme his Name ? 
 Indeed fuch a Behaviour fromPerfons whodeny 
 the Being of a GOD (if any fuch Fools there be) 
 is not altogether fo much to be wondered at : 
 But for Men, who not only fubfcribe to the 
 Belief of a Deity, but likewife acknowledge 
 him to be a GOD of infinite Majefty and Power ; 
 for fuch Men, I fay, to blafpheme his holy 
 Name by profane Curfing and Swearing, and 
 at the fame time confefs that this very GOD has 
 expreily declared he will not bold him guiltlefs, 
 that is, will certainly and eternally punifh (with- 
 out Repentance) him that taketh bis Name in 
 . vain j is fuch an Infknce of Fool-hardinefs as 
 well as Bafenefs, that can fcarcely be parallel'd. 
 
 This
 
 CURSING and SWEDRING. 203 
 This is what they prefume not to do in other ^ 
 Cafes of lefs Danger : They dare not revile aj 
 General at the Head of his Army, norToule a' 
 ileepmg Lion when within reach of his Paw. 
 And is the almightyGoD, the ^ JEHOVAH, 
 the everlafting King, who can confume them 
 by the Breath of his Noftrils, and frown 
 them to Hell in an In ft ant j is he, I fay, the 
 only contemptible Being in their Account that 
 may be provoked without Fear, and offended 
 without Punifhment? No, though GOD bear 
 long, he will not bear always : Time will come, 
 and that too perhaps much fooner than fuch 
 Perfons may expect, when GOD will vindicate 
 his injured Honour, when he will lay bare his 
 almighty Arm, and make thofe Wretches feel 
 the eternal Smart of his Juftice, whofe Power 
 and Name they have fo often vilified and blaf- 
 phemed. Alas! what will become of all their 
 Bravery then ? Will they then wantonly fport 
 with the Name of their Maker, and call upon 
 the King of all the Earth to damn them any 
 more m Jeft ? No, their Note will then be i 
 changed TTndeed they (hail call, bur, alas ! it 
 will be for the Rocks to fall on them, and the 
 Hills to cover them from the Wrath of him that 
 fitteth upon the T. J krone, and from the Lamb for 
 ever. It is true, Time was when they prayed, 
 though without Thought perhaps, for Damna- 
 tion
 
 204 The heinous Sin of profane 
 tion both for themfelves and others: And now 
 they will find their Prayers anfwered, . They 
 delighted in Curfing^ therefore jhall it happen 
 unto them -, they loved not Bleffing, therefore-ftall 
 it be far from them , they cloathed themfelves 
 with Cur/ing like as with a Garment^ and it 
 flail come into their Bowels like Water t and like 
 Oil into their Bones. 
 
 -L. BUT farther, if the Sin of Swearing is fo 
 exceeding heinous, and withal fo common, then 
 it is every particular Perfon's Duty, efpecially 
 thofe that are in Authority, to do their utmoft 
 towards difcountenancing and fuppreffing fo 
 malignant a Crime. The Duty we owe both 
 to GOD and our Neighbour requires this at our 
 Hands : By the one we are obliged to aflert our 
 Maker's Honour ; by the other to prevent our 
 Neighbour's Ruin : Not to mention that it is 
 the greateft Proof we can give of our undifTem- 
 bled Love to our Mailer, and is but doing as we 
 would be done by t and as we ourfelves act in Cafes 
 of lefler Confequence. Were we to hear either 
 our own or our Friend's good Name vilified 
 and traduced, we think it our bounden Duty to 
 vindicate the wronged Reputation of each : 
 And fhall the great terrible aad holy Name of 
 our beft and only Friend, our King, our Fa- 
 ther, nay our GOD j {hall this, I fay, be daily* 
 nay every Moment defied and blasphemed ; and 
 
 will
 
 CURSING and SWEARING. 205 
 
 will no one dare to ftand up in Defence of his 
 Honour and Holinefs ? Be ajlonijhed, O Hea- 
 vens, at this ! No, let us fcorn all fuch bate 
 and treacherous Treatment : Let us, for once 
 at leaft, refolve to fupport the Caufe of Religion, 
 and with a becoming prudent Courage mani- 
 feft our Zeal for the Honour of the LORD of 
 Hofts. Men in Authority have double the 
 Advantages of ordinary Chriftians : Their very 
 Office fhews they are intended for the PunLm- 
 ment of Evil-Doers : And fuch is the Dege- 
 neracy of Mankind, that the generality of them 
 will be more influenced by the Power of Per- 
 fons in Authority, than by the moft laboured 
 Exhortations from the Pulpit. To fuch there- 
 fore, if there are any here prefent, I humbly 
 addrefs myfeif, befeeching them in the Name 
 of our Lord JESUS CHRIST, to do their utmoft 
 to put a Stop to and reftrain profane Curfin^ 
 and Swearing. And though it muft be con- 
 feffed that this is a Work which requires a 
 great deal of Courage and Pains, yet they 
 tvould do well to confider it is for GOD they 
 undertake it, .who certainly will fupport and 
 bear them up in a due Execution of their Office 
 here, and reward them with an exceeding and 
 eternal Weight of Glory hereafter. Buc ic is 
 time to draw towards a Conclufion, 
 
 4. LET
 
 206 The heinous Sin of profane, &c. 
 
 4. LET me therefore once more addrefsf 
 myfelf to every Perfon here prefent, in the 
 Name of our Lord JESUS CHRIST j and if any 
 amongft them have been anyway guilty. of 
 this notorious Sin of Swearing, let me intreat 
 them by all that is near and dear to them, that 
 they would neither give the Magiftrate the 
 Trouble to punifh, nor their Friends any reafon 
 for the future to warn them againft committing 
 the Crime j but keep a conftant and careful 
 Watch over the Door of their Lips, and withal 
 implore the Divine Affiftance (without which 
 all is nothing) that they offend no more fo 
 fcandaloufly with their ^Tongues. Let them 
 ferioufly lay to Heart what with great Plainnefs 
 and Simplicity has here been delivered: And 
 if they have any Regard for themfelves as Men, 
 or their Reputation as Chriftiam-, if they would 
 not be a publick Scandal to their Profeffion, or 
 a Grief to all that know or converfe with them : 
 In fhort, if they would not be Devils Incarnate 
 here, and provoke GOD to punim them eter- 
 nally hereafter, I fay unto them in the* 
 Name of our Lord JESUS CHRIST, Swear not 
 at all.
 
 THE 
 
 GREAT DUTY 
 
 O F 
 
 VAMILY RELIGION. 
 
 A SERMON preach'd at the Parifli 
 Church of St. Vedaft, Fofter-Lane.
 
 (207) 
 
 SERMON IX. 
 
 The great Duty of FAMILY 
 RELIGION. 
 
 JOSHUA, xxiv. 15. 
 
 As for me and my Hottfe, ive will 
 ferve the Lord. 
 
 THESE Words contain the holy Re- 
 folution of pious Jojhua^ who having 
 in a moft moving, affectionate Dif- 
 courfe recounted to the IJraeltfes what great 
 Things GOD had done for them, in the Verfe 
 immediately going before the Text, comes to 
 draw a proper Inference from what he had 
 been delivering ; and acquaints them, in the 
 moft prefling Terms, that fince GOD had been 
 fo exceeding gracious unto them, they could 
 do no lefs than, out of Gratitude for fuch un- 
 common Favours and Mercies, dedicate both 
 themfelves and Families to hisKService. Now 
 P therefore,
 
 208 The great Duty of 
 
 therefore, fays he, Verfe 14. fear the LORD, 
 and ferve him in Sincerity and 'Truth, and put 
 away the Gods which your Fathers ferved on the 
 other Side of the Flood. And by the fame en- 
 gaging Motive does the Prophet Samuel after- 
 wards enforce their Obedience to the Com- 
 mandments of GOD, i Sam. xii. 24. Only 
 fear ihe LORD, and ferine him in Truth, with 
 all your Heart : for confider (fays he) how great 
 Things he hath done for you. But then, that 
 they might not excuie themfelves (as too many 
 might be apt to do) by his giving them a bad 
 Example, or think he was laying heavy Bur- 
 dens upon them, whilft he himfelf touched 
 them not with one of his Fingers, he tells them 
 in the Verfe out of which the Text is taken, 
 that whatever Regard they might pay to the 
 Doctrine he had been preaching, yet he (as all 
 Minifters ought to do) was refolved to live up 
 to and pradlife it himfelf: Chufe you therefore, 
 fays he, 'whom you will ferve, whether the Gods 
 which your Fathers ferved, or the Gods of the 
 Amor it es in whofe Land ye dwell: But as for 
 me and my Houfe, we will ferve the LORD. 
 
 A Refolution this worthy of Jo/hua, and no 
 lefs becoming, no lefs necelTary for every true 
 Son ofjofiua, that is intrufted with the Care 
 and Government of a Family in our Day : 
 And, if it was ever feafonable for Minifters to 
 
 preach
 
 FAMILY- RELIGION. 20$! 
 preach up, or People to put in practice Family 
 Religion, it was never more fo than in the pre- 
 fent Age ; fince it is greatly to be feared, thac 
 out of thofe many Houfholds that call them- 
 felves Chrijlians, there are hut few that ferve 
 GOD in their refpective Families as they ought. 
 
 IT is true indeed, vifit our Churches, and 
 you may perhaps fee fomething of the Form 
 ofGodlinefs ftill fubfifting amongft us ; but even 
 That is fcarcely to be met with in private 
 Houfes. So that were the bleiTed Angels to 
 come, as in the patriarchal Age, and obferve 
 our fpiritual (Economy at Home, would they 
 not be tempted to fay, as Abraham faid to A- 
 bimelech, Surely the Fear of GOD is not in this 
 Place? Gen. xx. ii. 
 
 How fuch a general Neglect of Family Rt- 
 ligion firfl began to overfpread the Chrijlian 
 World, is difficult to determine. As for the 
 primitive 'Chrijlians, I am pofitive it was not 
 fo with them : No, they had not fo learned 
 CHRIST, as falfely to imagine Religion was to 
 be confined folely to their Affemblies for pub- 
 lick Worm ip j but on the contrary behaved 
 with fuch Piety and exemplary Holinefs in 
 their private Families, that Saint Paul often 
 ftyles their Houfe a Church : Salute fuch a 
 cne, fays lie, and the Church 'which is in his 
 Houfe. And, I believe, we mutt for ever de- 
 P 2 fpair
 
 2io The great Duty of 
 
 fpair of feeing a primitive Spirit of Piety re- 
 vived in the World, till we are fo happy as to 
 fee a Revival of primitive Family Religion -, and 
 Perfons unanimoufly refolving with good old 
 Jojhua, in the Words of the Text, As for me 
 and my Houfe, we will ferve the LORD. 
 
 FROM which Words I {hall beg Leave 'to 
 infift on thefe three Things. 
 
 Fir/I, THAT it is the Duty of every Ga- 
 vernour of a Family to take care, that not only 
 he himfelf, but alfo that thofe committed to 
 his Charge ferve the LORD. 
 
 Secondly, I SHALL endeavour to {hew after 
 what manner a Governour and his Houftiold 
 ought to ferve the LORD. 
 
 Thirdly and laftly, I SHALL offer fome Mo- 
 tives in order to excite all Governors, with their 
 fefpedtive Houfliolds, to ferve the LORD in* 
 the Manner that {hall be recommended. 
 
 AND Firft, I am to {hew that it is the Duty 
 of every Governour of a Family to take care, 
 that not only he himfelf, but alfo that thofe com. 
 mitted to his Charge fliould ferve the LORD. 
 
 AND this will appear, if we confider that 
 every Governour of a Family ought to look 
 upon himfelf as obliged to aft in three Capa- 
 cities : as a Prophet, to inftruft i as a Prieft 
 
 *
 
 FAMILY -RELIGION. 211 
 to pray for and with ; as a King, to govern, 
 direct, and provide for them. It is true in- 
 deed the latter of thefe, viz. their kingly 
 Office, they are not fo frequently deficient in, 
 (nay in this they are generally too follicitous j) 
 but as for the two former, viz. their prieftly 
 and prophetick Office, like Gal/io, they care 
 for no fuch Things. But however indifferent 
 fome Governours may be about it, yet they 
 may be aflured, that GOD will require a due 
 Difcharge of thefe Offices at their Hands. For 
 if, as the Apoftle argues, He that does not pro- 
 vide for his own Hotife, in temporal Things, has 
 denied the Faith , and is ivorfe than an Infidel*, 
 to what greater Degree of Apoftafy muft he 
 have arrived, who takes no Thought to pro- 
 vide for the fpiritual Welfare of his Family ! 
 
 BUT farther, Perfons are generally very li- 
 beral of their Invectives againft the Clergy 
 and think they juftly blame the Conduct of that 
 Minifter who does not take heed to and watch 
 over the Flock, of which the HOLY GHOST 
 has made him Overfeer : But may net every 
 Governour of a Family be in a lower Degree 
 liable to the fameCenfure, who takes no thought 
 for thofe Souls that are committed to his Charge ? 
 For every Houfe is as it were a little Parifh, 
 every Governour (as was before obferved) a 
 P 3 Pried,
 
 212 The great Duty of 
 
 Prieft, every Family a Flock : And if any of 
 them perim through the Governor's Neglect, 
 their Blood will GOD require at their Hands. 
 
 WAS a Minifter to difregard teaching his 
 People publickly and from Houfe to Houfe, 
 and to excufe himfelf by faying, that he had 
 enough to do to work out his own Salvation 
 with Fear and Trembling, without concerning 
 himfelf with that of Others ; would not any 
 one be apt to think fuch a Minifter to be like 
 the unjuft Judge, One that neither feared GOD 
 nor regarded Man ? And yet, odious as fuch a 
 Charader would be, it is no worfe than that 
 Governour of a Family deferves, who thinks 
 himfelf obliged only to fave his own Soul, with- 
 out paying any Regard to the Souls of his 
 Houfhold. For (as was above hinted) every 
 Houfe is as it were a Parilh, and every Matter 
 is concerned to fecure, as much as in him 
 lyes, the fpiritual Profperity of every one under 
 his Roof, as any Minifter whatever is obliged 
 to look to the fpiritual Welfare of every indivi- 
 dual Perfon under his Charge. 
 
 WHAT Precedents Men, who negledt their 
 Duty in this Particular, can plead for fuch 
 Omiffion, I cannot tell .: Dpubtlefs not the 
 Example of holy Job, who was fo far from 
 imagining that he had no Concern, as Govern- 
 pur of a Family, with any one's Soul but his 
 
 own,
 
 FAMILY- RELIGION. 213 
 
 own, that the Scripture acquaints us, When 
 the Days of his Children's Feafling were gone 
 about ^ that Job fent and fantfified them, and 
 offered Burnt -Offerings according to the Number 
 of them all; for 'Job faid, It may be that my 
 Sons have famed and curjed GOD in their 
 Hearts: Thus did Job continually. Nor can 
 theyplead the Practice of good old Jojhua, 
 whom in the Text we find as much concerned 
 for his Houftiold's Welfare as his own. Nor 
 laftly, that of Cornelius, who feared GOD, not 
 onlyhimfelf, but with allhisHoufe: And were 
 ChriJIians but of the fame Spirit of Job, Jofiua, 
 and the Gentile Centurion, they would ad as 
 Job, Jojhua y and Cornelius did. 
 
 BUT, alas! if this be the Cafe, and all Go- 
 vernors of Families ought not only to ferve 
 the LORD themfelves, but likevvife to fee that 
 their refpective Houfholds do fo too ; what 
 will then become of thofe who not only neg- 
 lect ferving GOD themfelves, but alfo make it 
 their Bufmefs to ridicule and feoff at any of 
 their Houfe that do ? Who are not content with 
 not entering into the Kingdom of Heaven them- 
 felves ; but thofe alfo that are 'willing to enter in 
 they hinder. Surely fuch Men are Factors for 
 the Devil indeed. Surely their Damnation 
 flumbereth not : For although GOD, in his 
 good Providence, may fuffer fuch Stumbling- 
 , P 4 block*
 
 1 4 tfbe great Duty of 
 
 blocks to be put in his Children's Ways, and 
 fuffer their greateft Enemies to be thafe of their 
 own Houfholds, for a Trial of their Sincerity, 
 and Improvement of their Faith ; yet we can- 
 not but pronounce a Woe againfl thofe Mailers 
 by worn fuch Offences come. For if thofe that 
 qnly take care of their own Souls can fcarcely 
 be faved, where will fuch monilroufly prpfane 
 and wicked Governours appear ? 
 
 BUT hoping there are but few of this un- 
 happy Stamp, proceed we now to the 
 
 Second Thing propofed, viz- to ihew after 
 what Manner a Governour and his Houfhold 
 ought tojerve the LORD. 
 
 -i. AND the firft Thing I {hall mention is 
 reading the Word of GOD.. This is a Duty 
 incumbent on every private Perfon. Search 
 the Scriptures, for in tbcm ye think ye have 
 Eternal Life, is a Precept given by our blefled 
 LORD indifferently to all : But much more fo 
 ought every Governour of a Family to think it 
 in a peculiar manner fpoken to himfelf, becaufe 
 (as hath been already proved) he ought to look 
 upon himfelf as a Prophet, and therefore, a- 
 greeably to fuch a Character, as bound to in- 
 ftrucl: thofe under his Charge in the Knowledge 
 <pf the Word of GOD. 
 
 THIS
 
 FAMILY- RELIGION. 215 
 THIS we find was the Order GOD gave his 
 peculiar People of Ifrael: For thus fpeaks his 
 Reprefentative MoJ'es, Deuteronomy vi. 6, 7. 
 *fbt'/e Words, that is, the Scripture Words, 
 which I command thee this Day, Jhall be in thy 
 Hearty and thou foalt teach them diligently unto 
 thy Children, that is, as it is generally explained 
 Servants, as well as Children, and Jhalt talk 
 of them when tbou fitteft in thy Houfe. From 
 whence we may infer, that the only Reafon 
 why fo many neglect to read the Words of Scrip- 
 ture diligently to their Children is, becaufe the 
 Words of Scripture are not in their Hearts : 
 For if they were, out of the Abundance of the 
 Heart their Mouths would fpeak. 
 
 BESIDES, Servants as well as Children are, 
 for the generality, very ignorant, and mere 
 Novices in the Laws of GOD: And how lhali 
 they know, unlefs fome one teach them ? And 
 what more proper to teach them by, than the 
 lively Oracles of GOD, which are able to make, 
 them wife unto Salvation ? And who more 
 proper to inftruct them by thefe lively Oracles, 
 than Parents and Mafters, who (as hath been, 
 more than once obferved) are as much concerned 
 to feed them withfpiritual as with bodily Bread, 
 Day by Day. 
 
 BUT if thefe Things be fo, what a miferable 
 Condition are thofe unhappy Governours in, 
 
 who
 
 216 The grsat "Duty of 
 
 who are fo far from feeding thofe committed 
 to their Care with the fincere Milk of the Word, 
 to the intent they may grow thereby, that they 
 neither fearch the Scriptures themfelves, nor 
 are careful to explain them to others ? Such 
 Families muft be in a happy Way indeed to do 
 their Matter's Will, who take fuch prodigious 
 Pains to know it ! Would one not imagine 
 that they had turned Converts to the Church of 
 Rome ; that they thought Ignorance the Mother 
 of Devotion ; that thofe were to be condemned 
 as Hereticks who read their Bibles ? And yet 
 how few Families are there amongft us, who 
 do not act after this unfeemly Manner ! But, 
 flail I praife them in this? I praife them not: 
 Brethren, this Thing ought not jo to be. 
 
 2. PASS we on now to the fecond Means 
 whereby every Governour and his Houfhold 
 ought to ferve the LORD, viz. Family Prayer. 
 
 THIS is a Duty though as much neglected, 
 yet as abfolutely necel&ry as the former. Read- 
 ing is a good Preparative for Prayer^ as Prayer 
 is an excellent Means to render Reading effec- 
 tual. And the Reafon why every Governour 
 of a Family mould join both thefe Exercifes 
 together is plain, becaufe a Governour of a 
 Family cannot perform \us>Prieftly Office (which 
 we before obferved he is in fome Degree in- 
 verted with) without performing this Duty of 
 Family Prayer. WE
 
 FAMILY-RELIGION. 217 
 WE find ic therefore remarked, when men- 
 tion is made of Cain and Abel's offering Sacri- 
 fices, that they brought them. But to whom 
 did they bring them? Why, in all probability 
 to their Father Adam, who, as Prieft of the 
 Family, was to offer Sacrifice in their Names. 
 And fo likewife ought every fpiritual Son of 
 the fecond Adam, who is intrufted with the 
 Care of an Houfhold, to offer up the fpiritual 
 Sacrifices of Sppplications and Thankfgivingg, 
 acceptable to GOD through JESUS CHRIST, in 
 the Prefence and Name of all who wait upon 
 or eat Meat at his Table. 
 
 THUS we read our bleffed LORD behaved, 
 when he tabernacled amongft us : For it 'is faid 
 often, that be was alone praying with his twelve 
 Difciples, which was then his little Family. 
 And he himfelf has promifed a particular Blef- 
 fing to joint Supplications : For ivberefoever, 
 fays he, two or three are gathered together in 
 my Name, there am I in the midft of them. And 
 again, If two or three are agreed touching any 
 'Thing they foall ask, it foall be given them. 
 Add to this, that we are commanded by the 
 Apoftle to pray always, with all manner of 
 Supplication, which doubtlefs includes Family 
 Prayer. And holy Jo/hua, when he fet up 
 the good Refolution in the Text, that he and 
 his Houfhold would feme the LORD, certainly 
 
 refolvcc)
 
 2 1 8 tfbe great Duty of 
 
 refolved withal to pray with his Family, which 
 is one of the beft Teftimonies they could give 
 of their ferving him. 
 
 BESIDES, there are no Families but what 
 have fome common Bleffings, of which they 
 have been all Partakers, to give Thanks for ; 
 fome common Croffes and Afflictions, which 
 they are to pray againft ; fome common Sins, 
 which they are all bound to lament and bewail : 
 But how this can be done without joining to- 
 gether in one common Adi: of Humiliation, Sup- 
 plication, andThankfgiving, is difficult todevife. 
 
 FROM all which Confiderations put together, 
 it is evident, that Family Prayer is a great and 
 neceffary Duty ; and confequently thofe Go- 
 vernours that neglect it are certainly without 
 Excufe. And it is much to be feared, if they 
 live without Family Prayer, they live without 
 GOD in the World. 
 
 AND yet fuch an hateful Character as this 
 is, it is to be feared, that, was GOD to fend out 
 an Angel to deftroy us, as he did once to de- 
 ftroy \heEgyptians Firft-born, and withal give 
 him a Commiffion, as then y to fpare no Houfes 
 but where they faw the Blood of the Lintel 
 fprinkled on the Door- port, fo now to let no 
 Families efcape but thofe that called upon him 
 in Morning and Evening Prayer ; few would 
 remain unhurt by his avenging Sword. Chri- 
 
 flians. 
 i
 
 FAMIL y R EL IG i ON. 219 
 Jftans mall I term fuch Families, or Heathens ? 
 Doubdefs they deferve not the Name of Chri- 
 Jlians ; and Heathens will furcly rife up in 
 Judgment againft fuch profane Families of this 
 Generation : For they had always their Houf- 
 hold Gods, whom they worfhipped, and whole 
 Affiftance they frequently invoked. And a 
 pretty pafs thofe Families furely are arrived at 
 who muft be fent to School to Paga?js. But 
 will not the LORD be avenged on fuch profane 
 Houmolds as thefe ? Will he not pour out his 
 Fury upon thofe that call not upon his Name? 
 
 3. BUT it is time for me to haften to the 
 third and laft Means I mail recommend, where- 
 by every Governour ought with his Houfhold 
 to ferve the LORD, viz. by catechizing and 
 inftriitfing their Children and Servants, and 
 bringing them up in the Nurture and Admo- 
 nition of the LORD. 
 
 THAT this, as well as the two former, is a 
 Duty incumbent on every Governour of an 
 Houfe, appears from that famous Encomium or 
 Commendation GOD gives of Abraham. I 
 know, fays the moft High, that he will com- 
 mand his Children and his HouJJ:old after him 
 to keep the Way of the LORD, to do Jujlice 
 and Judgment. And indeed fcarce any thing 
 is more frequently prefled upon us in holy 
 Writ than this Duty of Catechizing. Thus 
 
 fays
 
 220 1 J he great Duty of 
 
 fays GOD in a Paflage before cited, ^Tbou fialt 
 teach theje Words diligently unto thy Children. 
 And Parents are commanded in the New Tef- 
 tament, to breed up tbeir Children in the Nur- 
 ture and Admonition of the LORD. The holy 
 Pfalmift acquaints us, that one great End why 
 GOD did fo great Wonders for his People was, 
 to the Intent that when they grew up they fiould 
 flew their Children, or Servants, the fame. And 
 ~ in Deuteronomy^ Chap. vi. at the 2O h and fol- 
 lowing Verfes, GOD flriclly commands his 
 People to inftruct their Children in the true 
 Nature of the ceremonial Wormip, when they 
 ihould enquire about it, as he fuppofed they 
 would do in time to come. And if Servants 
 and Children were to be inflrudted in the 
 Nature of Jewifo Rites, much more ought 
 they now to be initiated and grounded in the 
 Doctrines and nrft Principles of the Gofpel of 
 CHRIST: Not only becaufe it is a Revelation, 
 which has brought Life and Immortality to a 
 fuller and clearer Light, but alfo becaufe many 
 Seducers are gone abroad into the World, who 
 do their utmoft Endeavour to deftroy not only 
 the Superftructure, but likewife to fap the very 
 Foundation of our moft holy Religion. 
 
 WOULD then the prefent Generation have 
 their Pofterity be true Lovers and Honourers 
 of GOD, Mailers and Parents mud take Solo-
 
 FAMILY- RELIGIO N. 221 
 
 /wow's good Advice, and train up and catechize 
 their refpective Houfholds in the Way wherein 
 they mould go. 
 
 I AM aware but of one Objection that can, 
 with any Shew of Reafon, be urged againft 
 what has been advanced ; which is, that fuch 
 a Procedure as this will take up too much Time, 
 and hinder Families too long from their worldly 
 Bufinefs. But it is much to be questioned whe- 
 ther Perfons that ftart fuch an Objection are 
 not of the fame hypocritical Spirit as theTraytor 
 Judas, who had Indignation againft devout 
 Mary, for being fo profufe of her Ointment, 
 in anointing our bleffed LORD, and afked why 
 it might not be fold for two hundred Pence, and 
 given to the Poor. For has GOD given us fo 
 much Time to work for ourfelves, and mall 
 we not allow fome fmall Pittance of it, Morn- 
 ing and Evening, to be devoted to his more 
 immediate Worfhip and Service ? Have not 
 People read, that it is GOD who gives Men 
 Power to ge't Wealth, and therefore that the 
 beft Way to profper in the World is to fecure 
 his Favour? And has not our bleffed LORD 
 himfelf promifed, that if we feek firft the 
 Kingdom of GOD and his Righteoufnefs, all 
 outward NecefTaries mall be added unto us ? 
 
 ABRAHAM, no doubt, was a Man of as 
 ' great Bufinefs as fuch Objectors may be ; but 
 
 yet
 
 222 The great Duty of 
 
 yet he would find Time to command his Houf- 
 hold to ferve the LORD. Nay, David was 
 a King, and confequently had a great deal of 
 Bu/mefs upon his Hands ; yet notwithstanding, 
 he profeffes that he would walk in his Houfe 
 with a perfect Heart. And, to inftance but 
 one more, holy Jofiua was a Perfon certainly 
 engaged very much in temporal Affairs ; and 
 yet he folemnly declares before alllfrael, that, 
 as for him and his Houfhold, they would ferve 
 the LORD. And did Perfons but redeem their 
 Time, as Abraham, David, or yofoua did, 
 they would no longer complain that Family 
 Duties kept them too long from the Bufmefs 
 of the World. 
 
 BUT my Third and laft general Head, under 
 which I was to offer fome Motives, in order to 
 excite all Governours, with their refpedlive 
 Houfholds, toferve tie LORD in the Manner 
 before recommended, I hope, will ferve inftead 
 of a thoufand Arguments, to prove the Weak, 
 nefs and Folly of any fuch Objection. 
 
 i. AND the firft Motive I (hall mention is 
 the Duty of Gratitude, you that are Governors 
 of Families owe to GOD. Your Lot, every 
 one muft confefs, is caft into a fair Ground : 
 Providence hath given you a goodly Heritage, 
 above many of your fellow Creatures, and 
 
 therefore,
 
 FAMILY - RELIGION. 223 
 therefore, out of a Principle of Gratitude, you 
 ought to endeavour, as much as in you lyes, to 
 make every Perfon of your refpective Houmolds 
 to call upon him as long as they live : (Not to 
 mention that the Authority, with which GOD 
 has inverted you as Parents and Governours of 
 Families, is a Talent committed to your Truft, 
 and which you are bound to improve to your 
 Mafter's Honour.) In other Things we find 
 Governours and Parents can exercife Lordmip 
 over their Children and Servants readily, and 
 frequently enough can fay to one Go, and he 
 goeth j and to another Come, and he cometh 5 
 to a third, Do this, and he doeth it. And {hall 
 this Power be fo often employed in your own 
 Affairs, and never exerted in the Things of 
 GOD ? Be aftonifhed, O Heavens, at this ! 
 
 THUS did not faithful Abraham ; no, GOD 
 fays, that he knew Abraham would command 
 his Servants and Children after him. Thus 
 did not Joflua : No, he was refolved not only 
 to walk with GOD himfelf, but to improve his 
 Authority in making all about him do fo too : 
 As for me and my Houjhold, we 'will ferve the 
 LORD. Let us go and do likewife. 
 
 2. BUT Secondly, if Gratitude to GOD will 
 not, methinks Love and Pity to your Children 
 (hould move you, with your refpedive Families, 
 to f(rve the LORD. 
 
 MOST
 
 224 The great Duty of 
 
 MOST People exprefs a great Fondnefs for 
 their Children : Nay fo great, that very often 
 their own Lives are wrapped up in thole of their 
 Offspring. Can a Woman forget her. fucking 
 Child, that Jhe fiould not have Compajfion on the 
 Son of her Womb ? fays GOD by his Prophet 
 Ifaiab. He fpeaks of it as a monftrous Thing, 
 and icarce credible. But the Words immediate- 
 ly following affirm it to be poffible, Tea they 
 may forget ; and Experience alfo affures us they 
 may. Father and Mother may both forfake 
 their Children : For what greater Degree of 
 Forgetfulnefs can they exprefs towards them, 
 than to neglect the Improvement of their bet- 
 ter Parr, and not bring them up in the Know- 
 ledge and Fear of GOD. 
 
 IT is true indeed Parents feldom forget to 
 provide for their Children's Bodies, (though, it 
 is to be feared, fome Men are fo far funk be- 
 neath the Beafts that perifb, as to neglect even 
 that ;) but then how often do they forget, or 
 rather when do they remember to fecure the 
 Salvation of their immortal Souls ? But is this 
 their Way of expreffing their Fondnefs for the 
 Fruit of their Bodies ? Is this the beft Tefti- 
 mony they can give of their Affection to the 
 Darling of their Hearts ? Then was Dalilab 
 fond of Sampfon, when {he delivered him up 
 into the Hands of the Pbiliftines : Then were 
 
 thofc
 
 FAMILY- RELIGION. 
 ithofe Ruffians well affected to Daniel, \vhen 
 they threw him into a Den of Lions. 
 
 3. BUT Thirdly, if neither Gratitude to Go*, 
 nor Love and Pity to your Children, will pre- 
 vail on you ; yet let a Principle of common 
 Honejly and Juftice move you to fet up the 
 holy Refolution in the Text. 
 
 THIS is a Principle which all Men would 
 be thought to act upon. But certainly, if any 
 may be truly cenfured for their Injuftice, none 
 can be more liable to fuch Cenfure thari thofe 
 who think themfelves injured if their Servants 
 withdraw themfelves from their bodily Work, 
 and yet they in return take no care of their 
 ineftimable Souls. For is it juft that Servants 
 {hould fpend their Time and Strength in their 
 Mailer's Service, and Mafters not at the fame 
 time give them what is juft and equal for 
 their Service ? 
 
 IT is true, fome Men may think they have 
 done enough when they give unto their Ser- 
 vants Food and Rayment, and fay, Did not I 
 bargain with thee for fo much a Year ? But if 
 they give them no other Reward than this, what 
 do they lefs for their very Beafts ? But are not 
 Servants better than they ? Doubtlefs they are : 
 And however Mafters may put off their Con- 
 victions for the prefent, they will find a Time 
 will come, when they {hall know they ought 
 
 tO
 
 226 The great Duty of 
 
 to have given them fome fpiritual, as well as 
 temporal Wages ; and the Cry of thofe that 
 have mowed down their Fields will enter into 
 the Ears of the LORD of Sabaoth. 
 
 4, BUT Fourthly, if neither Gratitude to 
 GOD, Pity to Children, nor a Principle of 
 common Juftice to Servants, are fufficient to 
 ballance all Objections j yet let that darling, 
 that prevailing Motive of Self-IntereJl turn the 
 Scale, and engage you with your refpedtive 
 Houfholds to ferae the LORD. 
 
 THIS weighs greatly with you in other Mat- 
 ters : Be then perfuaded to let it have a dua 
 and full Influence on you in this : And if it 
 has, if you have butFaith as a Grain of Muftard- 
 ieed, how can you avoid believing that pro- 
 moting Family Religion would be the beft 
 Means to promote your own temporal as well 
 as eternal Welfare ? For Godlinefs has the 
 Promife of the Life that now is, as well as that 
 which is to come. 
 
 BESIDES, you all, doubtlefs, wim for honcft 
 Servants and pious Children: And to have them 
 prove otherwife, would be as great a Grief to 
 you as ic was to Elijah to have a treacherous 
 Gehaziy or David to be troubled with a re- 
 bellious Abfalom. But how can it be expected 
 they mould learn their Duty, except thofe fet 
 over them take care to teach it them ? Is it 
 
 not
 
 FAMILY -RELIGION. 227 
 not as reafonable to expect you (hould reap 
 where you had not fovvn, or gather where you 
 had not ftrawed ? 
 
 DID Chriftianuy, indeed, give any Coun- 
 tenance to Children and Servants to difregard 
 their Parents and Maflcrs according to the Flejb 
 or reprefent their Duty to them as inconfiftent 
 with their entire Obedience to their Father and 
 Mafter which is in Heaven, there might then 
 be fome Pretence to neglect inftructing them 
 in the Principles of fuch a Religion. But fince 
 the Precepts of this pure and undefined Religion 
 are all of them holy, juft, and good ; and the 
 more they are taught their Duty to GOD, the 
 better they will perform their Duties to you ; 
 methinks then to neglect the Improvement of 
 their Souls, out of a Dread of fpending too 
 much Time in religious Duties, is acting quite 
 contrary to your own Intereft, as well as Duty. 
 5. Fifthly and laftly, IF neither Gratitude 
 to GOD, Low to your Children, common Juf- 
 tice to your Servants, nor even that moft pre- 
 vailing Motive Self- Intereft , will excite j yet 
 let a Confederation of the Terrors of the LORD 
 perfuade you to put in Practice the pious Re- 
 folution in the Text. Remember the Time 
 will come, and that perhaps very fhortly, when 
 we muft all appear before the Judgment Seat 
 of CHRIST ; where we muft give a folemn and
 
 228 The great Duty of 
 
 ftridl Account how we have had our Convert 
 fation, incur refpective Families in this World. 
 How will you endure to fee your Children and 
 Servants (who ought to be your Joy and Crown 
 of Pvejojcing in the Day of our Lord JESUS 
 CHRIST) coming out asfo many fwift WitnefTes 
 againft you ; curfing the Father that begat 
 them, the Womb that bare them, the Paps 
 which they have fucked, and the Day they ever 
 entered into yourHoufes? Think you not the 
 Damnation which Men muft endure for their 
 own Sins will be fufficient, that they need load 
 themfelves with the additional Guilt of being 
 accefTary to the Damnation of others alfo ? Oh 
 confider this, all ye that forget to ferve the 
 LORD with your refpeclive Houfholds, left he 
 pluck you aivay, and there be none to deliver you ! 
 
 BUT Gop forbid, Brethren, that any fuch 
 Evil mould befall you : No, rather will I hope 
 that you have been, in fome meafure, con- 
 vinced by what has been faid of the great Im- 
 portance of Family Religion ; and therefore 
 are ready to cry out, in the Words immediately 
 following the Text, GOD forbid that we foould 
 forfake the LORD ; and again, Verfe 21, Nay, 
 but <we wilt, with our feveral Houfholds, ferve 
 the LORD. 
 
 AND that there may be always fuch a Heart 
 in you, let me, to conclude, exhort all Go- 
 
 vernours
 
 FAMILY- RELIGION. 229 
 
 vernours of Families, in the Name of our Lord 
 JESUS CHRIST, often to reflect on the inefti- 
 mable Worth of their own Souls, and the 
 infinite Ranfom, even the precious Blood of 
 JESUS CHRIST, which has been paid down 
 for them. Remember, I befeech you remem- 
 ber, that you are fallen Creatures, that you 
 are by Nature loft to and eftranged from GOD 5 
 and that you can never be reftored to your 
 primitive Happinefs, till by being born again 
 of the Holy GHOST, you arrive at your primi- 
 tive State of Purity, have the Image of GOD 
 re-inftamped upon your Souls, and are there- 
 by made meet to be Partakers of the Inheritance 
 with the Saints in Light. Do, I fay, buc 
 ferioufly and frequently reflect on, and act as 
 Perfons that believe fuch important Truths, 
 and you will no more neglect your Family's 
 fpiritual Welfare than your own. No, the 
 Love of GOD, which will then be Jhed abroad 
 in your Hearfs, will conftrain you to do your 
 utmoft to preferve them : And the deep Senfe 
 of GOD'S free Grace, in CHRIST JESUS, (which 
 you will then have) in calling you, will excite 
 you to do your utmoft to fave others, efpecially 
 thofe of your own Houftiold. And though, 
 after all your pious Endeavours, fome may 
 continue unreformed 5 yet you will have this 
 comfortable Reflection to make, that you did 
 
 what:
 
 230 *Tbe great Duty of y &c. 
 
 what you could to make your Families reli- 
 gious : And therefore may reft affured of fitting 
 down in the Kingdom of Heaven with Abra- 
 ham , Jofhua, and Cornelius^ and all the godly 
 Houfholders, who in their feveral Generations 
 (hone forth as fo many Lights in their refpe&iye 
 Houfholds upon Earth. 
 
 THANK.
 
 THANKFULNESS 
 
 FOR 
 
 MERCIES RECEIVED 
 
 A 
 NECESSARY DUTY. 
 
 A Farewel SERMON preach'd on 
 Board the Wkttaker^ at Anchor near 
 Savannah in Georgia, on Sunday 
 May 17, 1738.
 
 (233 ) 
 
 SERMON X. 
 
 Thankfulnefs for Mercies re-, 
 ceived a neceffary Duty. 
 
 PSALM evil. 30, 31. 
 
 Then are they glad becaufe they are at 
 Reft, and fo he brmgeth them unto the 
 Haven where they would be. 
 
 that Men would therefore pratfe the 
 Lord for his Goodnefs^ and declare 
 the Wonders that he doeth for the 
 Children of Men f 
 
 NUMBERLESS Marks does Man 
 bear in his Soul, that he is fallen and 
 eflranged from GOD ; but no one 
 gives a greater Proof it, than that Backwardnefs, 
 which every one finds within himfelf, to the 
 Duty of Praife and Thankfgiving. 
 
 WHEN GOD placed the firflMan in Paradife, 
 his Soul no doubc was fo filled with a Senfe of 
 
 the
 
 234 Tbankfulnefs for Mercies received 
 the Riches of the Divine Love, that he was 
 continually employing thatBreatb of Life the 
 Almighty had not long before breathed into 
 him, in bleffing and magnifying that all-boun- 
 tiful, all-gracious GOD, in whom he lived, 
 moved, and had his Being. 
 
 AND the brighteft Idea we can form of the 
 Angelical Hierarchy above, and the Spirits of 
 juft Men made perfect, is, that they are con- 
 tinually ftanding round the Throne of GOD, 
 and ceafe not Day and Night, faying, Worthy 
 art thou, O Lamb, that was Jlain, to receive 
 Power , and Riches, andWifdom, and Strength \ 
 and Honour, and Glory andBleffing^ Rev. v. 12. 
 
 THAT then which was Man's Perfection 
 when Time firft began, and will be his Em- 
 ployment when Death is fwallowed up in Vic- 
 tory, and Time fhall be no more, without 
 Controverfy, is part of our Perfection, and 
 ought to be our frequent Exerciie on Earth? 
 And I doubt not but thofe blefled Spirits, who 
 are fent forth to minifter to them who {hall 
 be Heirs of Salvation, often ftand aftonifhed 
 when they encamp around us, to find our Hearts 
 fo rarely enlarged, and our Mouths fo feldom 
 opened, to fhew forth the loving Kindnefs of 
 the LOKD, or to fpeak of all his Praife. 
 
 MATTER for Praife and Adoration can oever 
 be wanting to Creatures redeemed by the Blood 
 
 of
 
 a neceffary Duty. 23 
 
 of the SON of GOD j and who have fuch con- 
 tinual Scenes of his infinite Goodneft prefented 
 to their View, that were their Souls duly af- 
 fected with a Senfe of his univerfal Love, they 
 could not but be continually calling on Heaven 
 and Earth, Men and Angels ro join with them 
 in praifing and bleffing that high and lofty One, 
 who inhabiieth Eternity, who maketh bis Sun to 
 fiim on the Evil and en tbc Good, and daily 
 pours down his BlefTmgs on the whole Race 
 of Mankind. 
 
 BUT few are arrived to fuch a Degree of 
 Charity, as to rejoice with thofe that do rejoice, 
 and to be as thankful for others Mercies as their 
 own. This Part of Chriftian Perfection, though 
 begun on Earth, will be confummated only in 
 Heaven j where our Hearts will glow with fuch 
 fervent Love towards GOD and one another, 
 that every frefh Degree of Glory communicated 
 to our Neighbour, will alfo communicate to 
 us a frefh Degree of Thankfulnefs and Joy. 
 
 THAT which has a greater Tendency to 
 excite the Generality of us fallen Men to Praife 
 and Thankfgiving, is a Scnfe of GOD'S private 
 Mercies and particular Benefits beftowed upon 
 ourfelves. For as thefe come nearer our own 
 Hearts, fo they mutt be more affecting ; and 
 as they are peculiar Proofs, whereby we may 
 know that GOD does in a more efpecial Manner 
 
 favour
 
 3 6 *?hankfulnefs for Mercie* received 
 favour us above others, fo they cannot but 
 fenfibly touch us ; and if our Hearts are not 
 quite frozen, like Coals of a Refiner's Fire, 
 muft melt us down intoThankfulnefs and Love. 
 It was a Confideration of the diftinguifhing 
 Favours GOD had (hewn to his chofen People 
 Ifrael, and the frequent and remarkable De- 
 liverances wrought by him in behalf of thofe 
 who go down to the Sea in Ships, and occupy their 
 Bufinefs in great Waters, that made the holy 
 Pfalmill break out fo frequently as he does in 
 this Pfalm, into this moving, pathetical Ex- 
 clamation, Oh that Men 'would therefore praife 
 the LORD for his Goodnefs, and declare the 
 Bonders that he docth for the Children of Men ! 
 
 His expreffing himfelf in fo paffionate, fer- 
 vent a Manner, implies both the Importance 
 and Neglect of the Duty. As when Mofes 
 on another Occafion cries out, Oh that they 
 were wife, that they underjlood this, that they 
 would practically confider their latter 'End I 
 Deut. xxxii. 29. 
 
 I SAY, importance and Neglect of the Duty ; 
 for out of thofe many thoufands that receive 
 Bleffings from the LORD, how few giveThanks 
 in Remembrance of his Holinefs ? The Ac- 
 count given us of the ungrateful Lepers, is 
 but too lively a Re prefentation of the Ingrati- 
 tude of Mankind in general j who like them, 
 
 perhaps,
 
 a necejptry "Duty. 23^ 
 
 perhaps, when under any humbling Providence, 
 can cry, JESUS Mafter, have Mercy on us, 
 Luke xvii. 13. but when healed of their Sick- 
 nefs, or delivered from their Diftrefs, fcarce 
 one in ten can be found returning to give Thanks 
 to GOD. 
 
 AND yet as common as this Sin of Ingratitude 
 is, there is nothing we ought more earneftly to 
 pray againft. For what is more abfolutely con- 
 demned in holy Scripture than Ingratitude ? Or 
 what more peremptorily required than the con- 
 trary Temper ? Thus fays the Apoftle, Rejoice 
 evermore, in every Thing give Thanks, i Thef. v. 
 1 6 1 8 . Be careful for nothing : But in everything 
 by Prayer andSupplication^ithThankfgiving, let 
 yourRequeJls be made known untoGOD, Phil,iv;6. 
 
 ON the contrary, the Apoftle mentions it as 
 one of the higheft Crimes of the Gentiles, that 
 they were not thankful. Neither were they thank- 
 ful, fays he, Rom. i. 2 1. As alfo in another Place, 
 he numbers ^Unthankful, 2 Tim iii. ^. amongft 
 thofe unholy, profane Perfons who are to have 
 their Portion in the Lake of Fire and Brimftone. 
 
 As for our Sins, GOD puts them behind his 
 Back ; but his Mercies he will have acknow- 
 ledged. There is Virtue gone out of me, fays 
 JESUS CHRIST, Lukeviii. 4 6. And the Wo- 
 man who was cured of her bloody Iffue, muft 
 confffs it : And we generally find, when GOD 
 
 fent
 
 1 3 8 ^Thankfulnefs for Mercies received 
 fent any remarkable Punifhment upon any par- 
 ticular Perfon, he reminded him of the Favours 
 he had received, as fo many Aggravations of 
 his Ingratitude. Thus when GOD was about to 
 vifit Eli's Houfe, he thus expoftulates with 
 him by his Prophet, Did I plainly appear unto 
 the Houfe of thy Fathers, 'when they 'were in 
 Egypt w Pharoah's Houfe ? And did I chufe 
 him, out of all the Tribes of Ifrael, to be my 
 Prieft, to offer upon my Altar, to burn Incenfe, 
 and to wear an Rphod before me ? Wherefore kick 
 ye at my Sacrifice, and at mine Offering ttbicb 
 I have commanded in my Habitation, and ho- 
 nour eft thy Sons above me, to make yourfelves fat 
 with the chief eft of all the Offerings of Ifrael my 
 People? Wherefore the Lord GOD of Ifrael 
 faith> I faid indeed, that thy Houfe, and the 
 Houfe of thy Father fiould walk before me for 
 ever, but now the LORD faith, Be it far from 
 me, for them that honour me will I honour, and 
 they that defpife me pall be lightly ejleemed. 
 i Sam. ii. 27, 28, 29, 30. 
 
 IT was this and fuch like Inflances of GOD'S 
 Severity againft the Unthankful, that inclined 
 me to chufe the Words of the Text as the moft 
 proper Subject I could difcourfe on at this Time. 
 
 FOR thefe four Months, my good Friends, 
 we'have now been upon the Sea in this Ship, and 
 have occupied oar Bufinefs rn the great Waters. 
 
 At
 
 a neceffary Duty. 239 
 
 At GOD Almighty's Word, we have feen the 
 Jiormy Wind arife, which hath lifted up the Waves 
 thereof. We have been carried up to the Heaven 
 and down again to the Deep, and fome of our 
 Souls melted away becaufc of the Trouble ; but I 
 truft we cryed earneftly unto the LORD, and he 
 delivered us out of our Diftrefs. For he made 
 the Storm to ceafe j Jo that the Waves thereof 
 were Jlill. And now we are glad, becaufe ue 
 are at Reft, for GOD hath brought us to the Ha- 
 ven where we would be. Oh that you would 
 therefore praife the LORD for his Goodnefs, and 
 declare the Wonders that he hath done for us, the 
 unworthieft of the Sons of Men. 
 
 THUS Mffes, thus Jojhua behaved. For 
 when they were. about to take their Leaves of 
 the Children of Ifrael, they recounted to them 
 what great Things GOD had done for them, as 
 the beft Arguments and Motives they could 
 urge to engage them to Obedience. And how 
 can I copy after better Examples ? What filter, 
 what more noble Motives to Holinefs and Purity 
 of living can I lay before you than they did ? 
 
 INDEED I cannot fay, that we have feen a 
 Pillar of a Cloud by Day, or a Pillar of Fire 
 by Nighty going vifibly before us to guide our 
 Courfe ; but this I can fay, that the fame GOD 
 who was in that Pillar of a Cloud and Pillar of 
 Fire, which departed not from the Israelites, 
 R and
 
 240 Tbankfulnefs for Mercies received 
 and who has made the Sun to rule the Day, 
 and the Moon to rule the Night, has by his 
 good Providence directed us in our right Way ? 
 or elfe the Pilot had fleered us in vain. 
 
 NEITHER can I fay, that we have feen the 
 Sun fland ftill, as the Children of Jfrael did in 
 the Days of Jofiua. But furely GOD, during 
 part of our Voyage, has caufed ic to vvith-hold 
 fome of that Heat, which it ufually fends forth 
 in thefe warmer Climates, or elfe it had not 
 failed but fome of you mufl have perimed in 
 the Sicknefs that has been, and does yet con- 
 tinue among us. 
 
 WE have not feen the Waters ftand purpofely 
 on an Heap, that we might pafs through, nei- 
 ther have we been purfued by Pharaoh and his 
 Hoft, and delivered out of their Hands j but 
 we have been led through the Sea as through a 
 Wildernefs, and were once remarkably pre- 
 lerved from being run down by another Ship j 
 which had GOD permitted, the Waters in all 
 Probability would immediately have overwhelm- 
 ed us, and like Pharaoh and his Hoft, we mould 
 have funk as Stones into the Sea. 
 
 WE may indeed> Atheift like, afcribe all 
 thefe Things to natural Caufes, and fay, Our 
 own Skill and Foreiight has brought us hither 
 in Safety. But as certainly as JESUS CHRIST, 
 that Angel of the Covenant, in the Days of 
 
 his
 
 a neceffary Duty. 241 
 
 his Flefti, walked upon the Water, and fa id 
 to his finking Difciples, Be not afraid, it is L 
 fo furely has the fame everlafting / am, who 
 decketh himfelf with Light as with a Garment, 
 'who fpreadeth out the Heavens like a Curtain, 
 who clafpeth the Winds in his Fift, who hold- 
 eth the Waters in the Hollow of his Hands, 
 and guided the wife Men by a Star in the Eaft ; 
 fo furely, I fay, has he fpoken, and at his Com- 
 mand the Winds have blown us where we are 
 now arrived. For his Providence ruleth all 
 Things, Winds and Storms obey his Word; he 
 faith to it at one Time go, and it goeth ; at 
 another, come, and it cometh, and at a third 
 Time blow this Way, and it bloweth. 
 
 IT is he, my Brethren, and not we ourfelves, 
 that has of late fent us fuch profperous Gales, 
 and made us ride, as it were, on the Wir.^s of 
 the Wind, into the Haven where we would be. 
 
 Oh that you would therefore praife the LORD 
 for his Goodnefs, and by your Lives declare, 
 that you are truly thankful for the Wonders 
 he hath fnewn to us, who are lefs than the leaft 
 of the Sons of Men. 
 
 I SAY, declare it by your Lives. For to 
 give him Thanks barely with your Lips, while 
 your Hearts are far from him, is but a mock 
 Sacrifice, nay, an Abomination unto the LORD. 
 
 R 2 THIS
 
 242 Thankfulncfs for Mercies received 
 
 THIS was the End, the royal Pfalmifl fays, 
 GOD had in view, when he mewed fuch Won- 
 ders, from Time to Time to the People of Ifrael, 
 that they might keep his Statutes and obferve his 
 Laws, Pfal. cv. 44. and this, my good Friends, 
 is the End GOD would have accomplimed in us, 
 and the only Return he deiires us to make him, 
 for all the Benefits he hath conferred upon us. 
 
 O THEN, letmebefeech you, give GOD your 
 Hearts, your whole Hearts ; and fuffer your- 
 felves to be drawn by the Cords of infinite Love 
 to honour and obey him. 
 
 ASSURE yourfelves you never can ferve a 
 better Matter; for his Service is per feel: Freedom, 
 his Yoak, when worn a little while, exceeding 
 eafy, his Burden light ; and in keeping his Com- 
 mandments there is great Reward, Love, Peace, 
 Joy in the HOLY GHOST here, and a Crown of 
 Glory that fadeth not away hereafter. 
 
 You may indeed let other Lords have Domi- 
 nion over you, and Satan may promife to gire 
 you all the Kingdoms of the World, and the 
 Glory of them, if you will fall down and wor- 
 (hip him ; but he is a Liar, and was fo from 
 the Beginning; and has not fo much to give 
 you, as you may tread on with the Sole of your 
 Foot ; or could he give you the whole World 7 
 yet that could not make you happy withoutGoo. 
 It is GOD alone, my Brethren, whofe we are, 
 
 in
 
 a neceflary Duty. 243 
 
 in whofe Name I now fpeak, and who has of 
 late (hewed us fuch Mercies in the Deep, that 
 can give folid lading Happinefs to your Souls ; 
 and he for this Reafon only defires your Hearts, 
 becaufe without him they muft be miferable. 
 
 SUFFER me not then to go away without my 
 Errand ; as it is the laft Time I {hall fpeak to 
 you, let me not fpeak in vain ; but let a Senfe 
 of the Divine Goodnefs lead you to Repentance. 
 
 EVEN Saul, that abandoned Wretch, when 
 Davi mewed him his Skirt, which he had 
 cut off, when he might have taken his Life, 
 was fo melted down with hisKindnefs, that he 
 lifted up his Voice and wept. And we muft 
 have Hearts harder than Saul's, nay harder 
 than the nether Milftone, if a Senfe of GOD'S 
 late loving Kindnefles, notwithstanding he might 
 fo often have deftroyed us, does not even com- 
 pel us to lay down our Arms againft him, and 
 become his faithful Servants and Soldiers unto 
 our Lives End. 
 
 IF they have not this Effect upon us, we mall 
 of all Men be moft miferable j for GOD is juft, 
 as well as merciful ; and the more Bleffings we 
 have received here, the greater Damnation, if we 
 do not improve them, (hall we incur hereafter. 
 
 BUT GOD forbid that any of thofe mould ever 
 
 fuffer the Vengeance of eternal Fire, amongft 
 
 whom I have for thefe four Months been 
 
 R 3 preach-
 
 244 fbankfulntfi for Mercies received 
 preaching the Gafpel of CHRIST, but yet thus 
 mufl it be, if you do not improve the Divine 
 Mercies ; and inftead of your being my Crown 
 of Rejoicing in the Day of our Lord JESUS 
 CHRIST, I rnuli appear as a fwift Witnefs 
 again ft you. 
 
 BUT, Brethren, lam perfuaded betterThings 
 of you, and Things that accompany Salvation, 
 though I thus fpeak. 
 
 BLESSED be GOD, fome Marks of a partial 
 Reformation atleaft, have been viiible amongft 
 all you that are Soldiers. And my weak, though 
 Cncere Endeavours to build you up in the Know- 
 ledge and Fear of GOD, have not been altogether 
 in vain in the LORD. 
 
 SWEARING, I hope, is in a great meafure 
 abated with you j and GOD I truft has blefled 
 his late Viiitations by making them the Means 
 of awakening your Confciences, to a more 
 folicitous Enquiry about the Things which be- 
 long to your everlafting Peace. 
 
 FULFIL you then my Joy, by continuing thus 
 minded, and labour to go on to Perfection, 
 For I (hall have no greater Pleafure than to fee> 
 or hear, that you walk in the Truth. 
 
 CONSIDER, my good Friends, you are now 
 2s it were entering on a new World, where you 
 will be furrounded withMulthudes of Heathens ; 
 and if you. take not heed to /cave your Coirverja- 
 
 tion
 
 a neceffary Duty. 245 
 
 tlon honeft amongjl them, and to walk worthy 
 the holy Vocation wherewith you are called, you 
 will a<3 the hellifh Part of Herod's Sold'iers 
 over again ; and caufe CHRIST'S Religion, as 
 they did his Perfon, to be had in Derifion of 
 thofe that are round about you 
 
 CONSIDER further, what peculiar Privileges 
 you have enjoyed above many others that are 
 entering on the fame Land. They have had as 
 it were a Famine of the Word, but you have 
 rather been in Danger of being furfeited wiih 
 your fpiritual Manna. And therefore as more 
 Inftructions have been given you, fo from you 
 Men will molt juftly expert the greater Improve- 
 ment in Gcodnefs. 
 
 INDEED I cannot fay I have difcharged my 
 Duty towards you as I ought. No, I am fen- 
 (ible of many Faults which I have been guilty 
 of in my minifterial Office, and for which I 
 have not failed, nor, I hope, ever (hall fail to 
 humble myfelf in fecret before GOD. However 
 this I can fay, that except a few Days that have 
 been fpent necefiarily on other Perfons, whom 
 GOD immediately called me to write and rni- 
 nifter unto, and the two laft Weeks wherein I 
 have been confined by Sicknefs ; all the while 
 I have been aboard, I have been either actually 
 engaged in, or preparing myfelf for inftrucling 
 you. An4 though you are now to be com- 
 R 4 mitted
 
 246 rfhankfulnefi for Mercies received 
 mitted to the Care of another (whofe Labours 
 I heartily befeech GOD to blefs amongft you) 
 yet I truft I fhall at all Seafons, if need be, wil- 
 lingly fpend, and be fpent, for the good of your 
 Souls, though the more abundantly I love you 
 the lefs I fliould beloved. 
 
 As for your military Affairs, I have nothing 
 to do with them. Fear GOD, and you muft 
 honour the King. Nor am I better acquainted 
 with the Nature of that Land which you are 
 now come over to protect ; only this I may 
 venture to affirm in the general, that you muft 
 neceffarily expect upon your Arrival at a new 
 Colony, to meet with many Difficulties. But 
 your very Profefiion teaches you to endure 
 Hardmip ; be not therefore faint-hearted, but 
 quit yourfelves like Men, and be ftrong, Numb. 
 xiv. Be not like thofe cowardly Perfons, who 
 were affrighted at the Report of the falfe Spies, 
 that came and faid, that there were People tall 
 as the Anakims to be grappled with, but be ye 
 like unto Caleb and Jofiua, all Heart; and fay, 
 we will act valiantly, for we fhall be more 
 than Conquerors over all Difficulties through 
 jESusdiRisT that loved us. Above allThings, 
 my Brethren, take heed and beware of mur- 
 muring, like the perverfe IJraelite^ againft 
 thofe that are fet over you ; and learn ivhatfo- 
 ever State you ft all be in, therewith to be content, 
 Phil. iv. ii. ^s
 
 a nece/fary Duty. 247 
 
 As I have fpoken to you, I hope your Wives 
 ^alfo will fuffer the Word of Exhortation. 
 
 YOUR Behaviour on Shipboard, efpecially the 
 firft Part of the Voyage, I chufe to throw a 
 Cloak over ; for to ufe the mildefl Terms, it 
 was not fuch as became the Gojpel of our Lord 
 JESUS CHRIST. However of late, Wetted 
 be GOD, you have taken more heed to your 
 Ways, and fome of you have walked. all the 
 while, as became Women profeffing Godlinefs. 
 Let thofe accept my hearty Thanks, and per- 
 mit me to intreat you all in general, as you are 
 all now married, to remember the folemn Vow 
 you made at your Entrance into the Marriage 
 State j and fee that you be fubjeff to your own 
 Husbands, in every lawful Thing : Beg of GOD 
 to keep the Door of jour Lips, that you of end not 
 with your Tongues, and walk in Love, that^0#r 
 Prayers be not hindered. You that have Chil- 
 dren, let it be your chief Concern to breed them 
 up in the Nurture and Monition of the LORD. 
 And live all of you fo holy and unblameable, 
 that you may not fo much as be fufpecled to be 
 unchafte ; and as fome of you have imitated 
 Mary Magdalene in her Sin, ftrive to imitate 
 her alfo in her Repentance. 
 
 As for you that are Sailors, what (hall I fay? 
 How fliall I addrefs myfelf to you ? How (hall 
 I do that which I fo much long to do touch
 
 248 Thankfulnefs for Mercies received 
 your Hearts ? Gratitude obliges me to wilh 
 thus well to you. For. you have often taught 
 me many inftrudive LeiTons, and reminded me 
 to put up many Prayers to GOD for you, that 
 you might receive your fj .ritual Sight. 
 
 WHEN I have feen you preparing for a Storm, 
 and riefing your Sails to guard againft it, how 
 have I wifhed that you and I were both as care- 
 ful to avoid that Storm of GOD'S Wrath, which 
 will certainly, without Repentance, quickly 
 overtake us ? When I have obferved you catch 
 at every fair Gale, how have I fecredy cried, 
 Oh that we were as careful to know the Things 
 that belong to our Peace, before they are hid 
 from our Eyes ! And when I have taken notice 
 how fteadily you eyed your Compafs in order 
 to fteer aright, how have I wimed, that we as 
 fteadily eyed the Word of GOD, which alone 
 can preferve us from making Ship-wreck cf Faith 
 and a good Conference ? In fhort there is fcarce 
 any thing you do, which has not been a Lef- 
 fon of Instruction to me ; and therefore it would 
 be ungrateful in me, did I not take this Op- 
 portunity of exhorting you in the Name of our 
 Lord JESUS CHRIST, to be as wiie in the Things 
 which concern your Soul, as I have obferved 
 you to be in the Affairs belonging to your Ship. 
 I AM fenfible that the Sea is reckoned but an 
 ill School to learn CHRIST in : And to fee a 
 
 devout
 
 a nece/ary Duty. 249 
 
 devout Sailor is efteemed as uncommon a Thing, 
 as to fee a Saul amongft the Prophets. But 
 whence this wondering ? Whence this looking 
 upon a godly Sailor as a Man to be wondered 
 at, as a fpeckled Bird upon the Earth? I am 
 fure for the little Time I have come in and out 
 amongft you, and as far as I can judge from 
 the little Experience I have had of Things -, 
 I fcarce know any way of Life, that is capable 
 of greater Improvements than yours. 
 
 THE continual Danger you are in of being 
 over-whelmed by the great Waters ; the many 
 Opportunities you have of beholding GOD'S 
 Wonders in the Deep; the happy Retirement 
 you enjoy from worldly Temptations; and the 
 daily Occafions that are offered you, to endure 
 Hardfhips, are fuch noble Means of promoting 
 the fpiritual Life, that were your Hearts bent 
 towards GOD, you would account it yourHap- 
 pinefs, that his Providence has called you, to 
 go down to the Sea in Ships, and to occupy your 
 Bujinefs in the great Waters. 
 
 THE royal Pfalmift knew this, and there- 
 fore in the Words of the Texr, calls more e- 
 fpecially on Men of your Employ, to praifc the 
 LORD for his Goodnefs^ and declare the Won- 
 ders he doth for the Children of Men. 
 
 AND oh that you would be wife in time, and 
 hearken to his Voice to Day, whilft it is called 
 
 to
 
 250 Thankfulnefs for Mercies received 
 to Day ! For ye yourfelves know how little is 
 to be done on a iick Bed : And how GOD has 
 in an efpecial Manner of late invited you to 
 Repentance. Two of your Crew he has taken 
 off by Death, and rnoft of you he has merci- 
 fully vifited with a grievous Sicknefs. The 
 Terrors of the LORD have been upon you, and 
 when burnt with a fcorching Fever, fome of 
 you have cried out, whaf Jhallwe do to befaved? 
 Remember then the Refolutions you made, 
 when you thought GOD was about to take away 
 your Souls. And fee that according to your 
 Promifes, you mew forth your Thankfulnefs 
 not only with your Lips but in your Lives. For 
 though GOD may bear long, he will not forbear 
 always ; and if thefe fignal Mercies and Judg- 
 ments do not lead you to Repentance, allure 
 yourfelves there will at laft come a fiery Tempeft, 
 from the Prefence of the LORD, which will 
 fweep away you, and all other Adverfaries of GOD. 
 I AM pofitive neither you nor the Soldiers 
 have wanted, nor will want any manner of 
 Encouragement to Piety and Holinefs of living 
 from thofe .two Perfons who have here the 
 Government over you ; for they have been fuch 
 Helps to me in my Miniilry, and have fo rea- 
 dily concurred in every thing for your Good, 
 that they may juftly demand a publick Acknow- 
 ledgment of Thanks both from you and me. 
 
 PERMIT
 
 a nece/ary Duty. 25 I 
 
 PERMIT me then, my honoured Friends, in 
 the Name of both your People, to return you 
 hearty Thanks for the Care and Tendernefs you 
 have expreffed for the Welfare of their betterParts 
 
 As for the private Favours you have fhewn 
 my Perfon, I hope fo deep a Senfe of them is 
 imprinted on my Heart, that I {hall plead them 
 before GOD in Prayer as long as I live. 
 
 BUT I have ftill ftronger Obligations to in- 
 tercede in your Behalf. For GOD, for ever 
 adored be his free Grace in CHRIST JESUS, has 
 fet his Seal to my Miniftry in your Hearts. Some 
 diftant Pangs of the new Birth I have obferved 
 to come upon you ; and GOD forbid that I 
 fhould fin againft the LORD, by ceafing to pray, 
 that the good Work begun in your Souls, maybe 
 carried on till theDay of ourLord JESUS CHRIST. 
 
 THE Time of our Departure from each other 
 is now at hand, and you are going out into a 
 World of r f era P tat i ns - But though abfent in 
 Body let us be prefent with each other in Spirit, 
 and GOD, I truft, will enable you to be fingu- 
 larly good, to be ready to be accounted Fools 
 for CHRIST'S Sake j and then we (hall meec 
 never to part again in the Kingdom of our FA- 
 THER which is in Heaven. 
 
 To you my Companions and familiar Friend? 
 who came over with me to fojourn in a ftrange 
 Land, do I in the next Place add re is my fell" 
 
 than
 
 252 'Fhankfulnefs for Mercies received 
 For you I efpecially fear, as well as for myfelf ; 
 becaufe as we take fweetCounfel together oftner 
 than others, and as you are let into a more in- 
 timate Friendfhip with me in private Life, the 
 Eyes of all Men will be upon you to note even 
 
 the minuted: Mifcarriage- and therefore it 
 
 highly concerns you to u'rJk circumfpeftly to- 
 wards thofe that are without, I hope nothing 
 but a fingle Eye to GOD'S Glory and the Salva- 
 tion of your own Souls, brought you from your 
 native Country. Remember then the End of 
 your coming hither, and you can never do 
 amifs Be Patterns of Induftry, as well as Piety, 
 to thofe who ihall be around you ; and above 
 all Things let us have fuch a fervent Charity 
 amongfl ourfelves, that it may be faid of us, 
 as of the primitive Chriftians, See how the 
 Chriftians love one another. 
 
 AND now I have been fpeaking toothers par- 
 ticularly, I have one general Rtqueft to make 
 to all, and that with Reference to myfelf. 
 
 You hav* heard, my dear Friends, how I 
 have been exhorting every one of you to mew 
 forth your Thankfulnefs for the Divine Good- 
 nefs, not only with your Lips, but in your 
 Lives : But Phyfaian heal tbyfelf y may juftly 
 be retorted on me. For (without any falfe 
 Pretences to Humility) I find my own Heart 
 fo little inclined to this Duty of Thankfgiving 
 
 for
 
 a necejjary Duty. 
 for the Benefits I have received, that I had need 
 fear {haring Hezckiab's Fate, who becaufe he 
 was lifted up by, and not thankful enough for 
 the great Things GOD had done for him, was 
 given up a Prey to the Pride of his own Heart. 
 
 I NEED therefore, and beg your moft im- 
 portunate Petitions at the Throne of Grace, that 
 no fuch Evil may befal me that the more 
 GOD exalts me the more I may debafe myfelf 
 and that after I have preached to others, I my- 
 felf may not be a Caft-away. 
 
 AND now, Brethren, into GOD'S Hands I 
 commend your Spirits, who, I truft, through 
 his infinite Mercies in CHRIST JESUS, will pre- 
 ferve you blamelefs, till his fecond Coming to 
 judge the World. 
 
 EXCUSE my detaining you fo long, it is the 
 laft Time I (hall fpeak to you perhaps j my 
 Heart is full, and out of the Abundance of it, 
 I could continue my Difcourfe till Midnight 
 
 But I muft away to your new World may 
 
 GOD give you new Hearts, and enable you to 
 put in Practice what you have heard fromTime 
 to Time to be your Duty, and I need not wifii 
 you any thing better. For then GOD will fo 
 blefs you, that you will build you Cities to dwell 
 in y then will you fow your Lands and plant 
 Vineyards^ which will yield you Fruits cf in- 
 creaje, Pfal, cvii, 36, 37, Then war Oxen (hall
 
 Thankfulnefs for Mercies received, &c. 
 be Jlrong to labour , there fliali be leading into 
 Captivity r , #W complaining in your Streets ; 
 then {hall p#r Sons grew up as the young Plants, 
 and your Daughters be as the polified Corners 
 of the temple : Then fhall your Garners be full 
 find plenteous 'with all manner of Store, and your 
 Sheep bring forth Thoufands and ten Thoufands 
 in your Streets, Pfal. cxliv. In fhort, then 
 {hall the LORD be your GOD; and as furelyas 
 he has now brought us to this Haven, where we 
 would be, fofurely after we havepafs'd through 
 the Storms and Tempefts of this troublefome 
 World, will he bring us to the Haven of eter- 
 nal Reft, where we (hall have nothing to do, 
 but to praife him for ever for his Goodnefs, 
 and declare in never-ceafing Songs of Praife, 
 the Wonders he has done for us, and all the 
 other Sons of Men. 
 
 To which ble/ed Rejl, GOD of bis infinite 
 Mercy bring us all through JESUS 
 CHRIST our Lord, to whom with the 
 FATHER and the HOLT GHOST, 
 be all Honour and Glory , Might, Ma- 
 jejly, and Dominion now, henceforth^ 
 and for evermore. Amen, Amen. 
 
 FINIS.
 
 
 
 UNIVERSITY I$)JfORNIA LIBRARY 
 
 _ ?Los Angeles 
 
 Tkis book is DU on the list date stamped below. 
 
 ?ENEWAf 1969 
 
 
 FEB 9 
 
 f|B 18 1976 
 
 Form L9-Series 444 

 
 . ' ,,