TEN SERMONS Preached before Her Royal Highness THE Princess AND of Denmark, AT THE Chapel at St. James'.  
BY LEWIS ATTERBURY, LL. D. And one of the Six Preachers to Her Royal Highness.  
LONDON, Printed by J. H. for Henry Mortlock at the Phoenix in St. Paul's Churchyard, 1699.   


MVNIFKE●TLA REGIA 1715 GEO●●VI D. G. MADGE H●VRET ●●●XXXPD  J. Pu●● sulp  woodcut, royal seal   

TO Her Royal Highness THE Princess AND of DENMARK.  
May it please your Royal Highness,  
TO permit me to Shelter these Sermons under your Protection, which were at first Preached in your Presence. The Design of them is to draw in little, that lovely Picture, and amiable Idea of Virtue and Holiness, which if well considered would captivate the Affections of all Men; and to lay down the most necessary Rules, and prevailing Motives, for the Attainment of them: And therefore, I have been the more Ambitious to prefix your Name; since by your Authority you can Command, as well as by your Example allure, to the Practice of them.  
Your steady adherence to the Doctrine and Discipline of the Church of England, your constant Attendance on the Public Offices of Religion, your devout Deportment during the time of Divine Service, your Justice in giving to every one their due, your Charity to the distressed and miserable, the Innocency and Exemplariness of your Life; are so well known to the World, so much admired, and reverenced, that whatsoever has your favourable Look, needs no other Recommendation.  
God grant that you may long continue what you now are, an Illustrious Example of Virtue and Piety, that you may enjoy all the good things this World can afford you; and at last be Crowned with a late Immortality; which is the daily Prayer of  
Your Royal Highness', Most Humble, and Most obedient Servant, Lewis Atterbury.   

THE CONTENTS.  

SERMON I. 1 TIM. 4. The latter part of the 8th. Verse. For Godliness is profitable unto all things, having the Promises of the Life that now is, and that which is to come, Pag. 1  
SERMON II. Psal. 119.59. I thought on my Ways, and turned my Feet unto thy Testimonies, p. 33  
SERMON III. 2 Tim. 3.5. Having a form of Godliness, but denying the Power; from such turn away, p. 62  
SERMON iv Prov. 19.25. Smite a Scorner, and the Simple will beware; and reprove one that hath Understanding, and he will understand knowledge, p. 81  
SERMON V Psal. 96.9. O Worship the Lord in the Beauty of Holiness, Pag. 104  
SERMON VI 1 Thes. 5.22. Abstain from all appearance of Evil, p. 127  
SERMON VII. Eccl. 5.1. Keep thy foot when thou goest into the House of God, and be more ready to hear than to give the Sacrifice of Fools: for they consider not that they do Evil, p. 156  
SERMON VIII. 2 Cor. 12.9. And he said unto me, my Grace is sufficient for thee, p. 182  
SERMON IX. Prov. 4.23. Keep thy Heart with all Diligence: For out of it are the Issues of Life, p. 205  
SERMON X. Matth. 7.12. Therefore all things whatsoever ye would that Men should do unto you, do ye so unto them, for this is the Law and the Prophets, p. 234    

SERMON I.  1 TIM. iv The latter part of the 8th. Verse. 
For Godliness is profitable unto all things, having the Promises of the Life that now is, and that which is to come.  
AMONGST the many Artifices which the Devil makes use of to deprive Men of Heaven and eternal Happiness, there has none been more fatally successful, than the prepossessing their Minds with a false Notion, That the way that leads thither is so narrow, that 'tis unpassable; the Gate so strait, that there is no entering through it, and the Difficulties of a good Life so great, that they are altogether insuperable. 'Tis commonly thought that when Men enter upon a Religious Course of Life, they must bid adieu to the World, and all its Pleasures and Enjoyments, and deny themselves the most innocent Gratifications of Sense: They must give themselves up to a thoughtful, melancholy, and morose way of living, and retire from all good Company, and agreeable Conversation; that their whole time must be spent in the Practice of those uneasy Duties of Mortification, Self-denial, and taking up the Cross; and in short, that 'tis impossible for them to live religiously, and to live pleasantly. And therefore since they have not any sensible Demonstration of the Happiness of the other World, they are resolved to enjoy as much as they can in this, and to make sure of their Portion here, whatsoever becomes of them hereafter. Whereas could they be persuaded to make Trial for some time of a virtuous and religious Life, would they but give themselves up for some considerable space to the Practice of Piety and Devotion; they must needs be convinced, that the most likely way to lead a comfortable, cheerful, and pleasant Life, is, to fear God, 
Eccles. 12.13.  and obey his commandments; and that our Happiness doth consist in the performance of our Duty. 
Psal. 19.11.  For even in keeping his commandments there is great reward, and Godliness has the Promises of the Life that now is, as well as that which is to come.  
As will appear by considering,  
First, That a religious Life promotes our Happiness in this World.  
Secondly, It fits and prepares us for the Enjoyment of everlasting Happiness, in the Life to come.  
First, A religious Life promotes our Happiness in this World. And this it performs,  
1. By promoting the Interest of Mankind in general, and, 2. Of every private and particular Person.  
I. Obedience to the Precepts of Religion, promotes the Interest of Mankind in General. The design of the great Creator and Governor of the world, is to make all his Creatures as happy as their Capacities will admit of, and therefore he has suited his Laws to the Nature of those Being's, which are to be governed by them; that by the observance of his Commands, they may not only pay him that Homage which he requires of them, but promote their own Happiness also. For the same end he sent his Son into the world, viz. to be a public Blessing to all the Nations of the Earth: And therefore all those Articles of Faith, and Precepts of Morality which he taught his followers, were equally for the Interest of all Men to believe and practise; nay, they are made more or less necessary, in proportion to their Tendency to promote the good of Societies, and the well being of Mankind. Hence Self-love (when exclusive of the love of our Neighbour) is branded with so odious a Character in the Holy Writ; and on the contrary, the Duties of Charity, Love, Peaceableness, Meekness, Temperance, and Justice; are so frequently inculcated and recommended to us in the Gospel: Because where those are duly and conscientiously practised, Princes will be secure in their Prerogatives, and the People in their Liberties; the Church will support the State, and the State protect the Church; Parents will be tenderly affected towards their Offspring, and Children dutiful towards their Parents; Masters will be faithfully served, and Servants well used; all degrees of Men will serve God and their Country, in their several Places and Stations, and hereby promote the Weal and flourishing Condition of those Kingdoms in which they live; Neighbour Nations will forget their mutual Quarrels and Animosities, 
Isa. 2.4.  beat their swords into plough shares, and their spears into pruning hooks, and willingly concur to proclaim an Universal Jubilee of Peace through the Universe.  
II. 'Tis the Interest of every private and particular Person, to lead a Godly and religious Life. Which will plainly appear from these following Considerations.  
First, That there is very little true Pleasure to be found in a debauched and wicked Course of Life.  
Secondly, That the way to lead a comfortable Life even in this world, is to be virtuous and religious.  
Thirdly, That the worst Circumstances a good Man can fall into, are to be preferred before the most prosperous Condition of the Wicked: And if so, then certainly 'tis the true Interest of every one, to lead a Holy and religious Life.  
First, 'Tis evident, that there is very little true Pleasure to be found in a debauched and wicked Course of Life; because  
1. A wicked Course of Life is contrary to the Dictates of a Man's own Reason: For since Man is a reasonable Being, God has enjoined him a reasonable Service; and therefore he who disobeys the Laws of God, must do violence to himself, and Act contrary to the Dictates of his own mind. God has indulged Mankind in all the reasonable Gratifications of his sensual Appetites; he has furnished this World like a plentiful Storehouse, with all things necessary for his Subsistence and Delight; and permitted and allowed him to taste of every Sweet, every thing which his Soul desires, provided he keeps within the Bounds of Reason and Justice, Temperance and Sobriety; that his Affections are not too much set upon them, or his precious time too long taken up, in the pursuit of them. God is not so hard a Master as to create Mankind with strong Propensions and Appetites, and then to tie him up from the Gratification of them; to show him Pleasures and agreeable Objects, and to deny him the Satisfaction of enjoying them: No, the great Father and Benefactor of Mankind sincerely desires, and has provided for our Happiness in this World, as well as the next; and restrains us only from the abuse of his Creatures, and an inordinate and excessive Love and Affection towards them. He delights to see Men live suitably to their Natures, and please themselves with the rational Enjoyments of a harmless and innocent Life: And 'tis our own Sin and Folly which makes us miserable, fastens us to the Oar, 
Gen. 3.19.  and obliges us to that hard Condition, of getting our bread with the Sweat of our brows. In the State of Innocency, Man's Reason gave bounds to his Desires; his Will was sufficient to govern his Actions, and to conduct him to Happiness: But when he fell from his Integrity, the Faculties of his Soul, were weakened and disordered; his Passions grew so headstrong, that he was not able to restrain them within their due Bounds, without the assistance of a supernatural Power. And from this rage and disorder of our Passions, all our irregular Desires after unlawful Pleasure do proceed; which must needs disturb the Happiness of that Soul wherein they reside. For every sinful Lust we entertain in our Souls, is a deflection from the Laws of right Reason; every sin that we commit, is a base, a foolish, and unmanly Act; 'tis below the Dignity of our Nature, and by consequence contrary to our true Interest.  
2. The Pleasures of a wicked Life are precarious and uncertain; either we may be snatched away from them, or those Delights may leave and forsake us. 'Twas the observation of the Philosopher long ago; that nothing can make us Happy which is not in our own Power: For 'tis the next step to Misery to consider, that for aught we know, the very next moment this may be our Condition. Every Age, and every Kingdom will furnish us with Instances more than enough, of the inconstancy of worldly Pleasure: The revenge of Saul was frustrated when he had got David into his Net; and Herod's Divinity vanished in the midst of his Adorers, and the Worms became the Executioners of God's just Indignation against him. The rich Man in the Gospel had no sooner sung a Requiem to his Soul, but he had this Sentence pronounced against him, 
Luk 12.20.  Thou fool, this night thy Soul shall be required of thee. Nay, frequently a vain and causeless Fear strips us of all these Enjoyments; and they are so truly the Creatures of Fancy, that upon the least alteration of our fickle and unstable Minds, they vanish and disappear.  
3. The Pleasures of a sinful Life are but short at the best. Though nothing should interrupt them, yet they fade of themselves, and pass away like a Tale that is told: They yield us some little Amusement for the present, and divert our Thoughts from more serious and profitable Employments; but are of no longer Duration than the present moment. We ourselves cannot continue long in the World; and if we could, yet we should either lose the relish of Pleasure; or, what is worse, it would grow nauseous and burdensome to us.  
Lastly, Sinful Pleasures are attended with perpetual Fears and misgivings of Conscience. And here let me appeal to every one's Experience, whether Shame and Confusion do not seize upon him, and Horror strike through his Soul, whilst he is in the Commission of any wicked Action? Doth he not (like his first Father Adam) run away from the Presence of his God, as ashamed of his own Nakedness; or sew Fig-leaves together, make some poor Excuses to cover it? Thus it is at first, till Conscience is either lulled asleep or seared, and Custom in sinning has, in some measure, taken off the dread of that Punishment which is due to it; and because Vengeance seems to slumber, the hardened Sinner is the less apprehensive of it: And yet for all this his Conscience sometimes awakes, lays before him the things he had done, Arraigns and Condemns him for them. When he lies on a Sickbed, or some grievous Affliction or Calamity befalls him, this recalls his wand'ring Thoughts, brings to his Mind the Actions of his past Life, and shows them to him in a true Light, and in their proper Colours.  
This calms the Rage and hurry of his Passions, dispels the Fumes of Sensuality, and gives him a true Prospect of his Condition: And then he gins naturally thus to Reason with himself; What if there should at last be a God, whom I have made it my business all my Life long to affront? What if there should be a day of Account, and a State of everlasting Bliss or Misery? What a miserable Condition am I in; lost and undone to all Eternity? I have indeed lived a Life of Pleasure and Sensuality; I have indulged myself in every thing which my Heart could wish: But alas! all those Delights are now fled away; there now remains nothing of them, but the uneasy remembrance: I have nothing to expect from a Just and offended God, but eternal Misery and everlasting Torments. Such Reflections as these do frequently break in upon the vicious Liver, these misgivings of Mind, do haunt and pursue him; and will not suffer him to go on quietly in his wicked Courses; but render him uneasy here, as well as miserable hereafter. And therefore,  
Secondly, The way to lead a comfortable Life, even in this World; is to be virtuous and religious. This is evident,  
I. Because the leading of a Virtuous and religious Life, is the most likely means to obtain the good things of this World.  
II. Because it heightens and improves the Enjoyment of them.  
1. The leading of a Virtuous and religious Life, is the most likely means to obtain the good things of this World. Now the Goods of this World may be reduced to these three Heads. 1. Health and long Life. 2. Riches. 3. Honour and Reputation.  
1. An honest, virtuous, and religious Life, is the most proper Course to preserve our Health and prolong our Lives. For Religion teaches us to be sober, chaste, and temperate; to avoid all excess in Meat, Drink or Sleep, which lays the Foundation of most Diseases, and breaks off the thread of our Lives: It teaches us to govern our Passions, and to keep them within their due Bounds; and hereby procures such an even and steady temper of Mind, as contains the Blood in its due Ferment, the Humours in their proper Channels, and promotes Health, and a vigorous Constitution. Blessed are the meek, 
Matth. 5.5.  for they shall inherit the Earth. Saith our Blessed Saviour (i.e.) a quiet, meek, and humble frame of Spirit will conduce very much to prolong our days in this World, and prevent those Broils and Quarrels (occasioned by exorbitant Passion) which bring so many Men to untimely ends. And Lastly, It teaches us to serve God, and to live up to the end for which we were created; whereby we obtain such inward Comfort and Satisfaction of mind, The Feast of a good Conscience, as renders us of a pleasant Humour, and cheerful Disposition; which, as the wise Man observes, 
Prov: 17.22.  doth good like a Medicine.  
2. A virtuous and religious Life, is the most likely means to make us rich: By encouraging us to be industrious in our several Callings, honest in our Deal, frugal in our Expenses (which are the most proper means of getting and keeping Riches) and diverting us from all those expensive Vices; of Gaming, Intemperance, and Lasciviousness, which have consumed so many Estates, and brought many a Man to a Morsel of bread. But above all, it brings the Blessing of God along with it, and giveth Success to our honest Endeavours; so that we have reason to stand amazed at our own Plenty, as being hardly able to reconcile our Income with our Expenses.  
3. For Honour and Reputation: These are scarce ever known to be obtained, but by a Life led according to the Rules of Virtue and Honesty. For tho' a wicked Man may have Titles heaped upon him, and derive his Pedigree from a long Succession of illustrious Ancestors; tho' he may be followed by a numerous Train of Servants and Dependants, and have the Shouts and Acclamations of the Rabble, and be adored by his servile Flatterers as a God; tho' they may applaud every word he speaks as if it were an Oracle; yet 'tis plain, that they despise and contemn the Man, whilst they adore his Fortune: 'Tis not the Ass but the golden Image he bears, they fall down to; for whenever the Scale of Fortune turns, and this great wicked Man falls into Poverty and Disgrace, he becomes the Scorn and Laughing-stook of his most suppliant Admirers; and those very Persons who strove who should caress and tickle him with the most fulsome Flattery, will then as earnestly contend, who shall treat him with the most remarkable Ignominy and Contempt. Thus the great Sejanus, whilst he was the Favourite of his Prince, was the Idol of the People also: But when he fell into Disgrace with Tiberius Caesar, than no Indignity was omitted, which their Rage and Madness could invent; and the most infamous Death was thought too good for him: Then one might have heard the Crowd giving vent, to the just resentments of their Minds, which before fear made them suppress. Says one, I always had an ill Opinion of that Man; I thought he climbed too high to stand long, and that his indirect and wicked Courses, would one time or other meet with a just Reward. Says another, I was of the same Opinion; and though my dependence on him obliged me to give him some external Homage, and to worship him for the same reason, 'tis said the Indians do the Devil; yet I could never endure him in my Heart: I always hated the Man and his Vices. But on the contrary, that Honour and Reputation which is obtained by a Virtuous and religious Life, is of a more durable stamp, and rather increased than diminished by Adversity. A time of Trial makes the good Man's Virtues more remarkable, exercises his Graces, and the Furnace of Affliction purifies and refines them. A true Sterling Virtue will be honoured and admired in all Conditions, in all places, and at all times. Good Men naturally love and speak well of that which is Praiseworthy and commendable, all Love being founded in likeness and similitude of Nature; and even wicked Men cannot but reverence that Virtue and Integrity, which they will not be at the Pains to Practise. And now for a conclusion of this Point, let me appeal to your Experience; whether in the ordinary Course of the World, Health, Riches, and Reputation are not for the most part the Rewards of leading a good and virtuous Life. And as Religion furnishes us with the good things of this World: So,  
2. It heightens and improves the Enjoyment of them: It enables us to take the Comfort of those good things we enjoy, 
Prov. 16.8.  and makes a little better with Righteousness, than great revenues without right. And this it performs,  
1. By making us content with our Lot and Portion in this World, and freeing our Minds from all those anxious and solicitous thoughts, which render the Lives of many Men uneasy to them, who abound with every good thing which their Heart can wish. For the good Man believes, that all things are governed by a wise and gracious God, who best knows the Workmanship of his own hands, and what Station is most proper for every Man; and has furnished him with suitable Qualifications and Endowments, and entrusted him with such a Portion of this world's Goods, as 'tis convenient for him to manage: He is also well assured, that God is a Being of infinite Love and Kindness to Mankind, 
Rom. 8.28.  Truth and Faithfulness; and will make all things work together for the good of those that serve him: So that tho' his Condition is not so high or great, so gay and splendid as other men's; nay, tho' he meets with many Crosses and Afflictions; yet he rests very well contented and satisfied with it; because he knows, upon the whole, 'tis that which is best for him.  
2. By giving us an Heart to take the Comfort of those good things we enjoy; and laying down the wisest and most prudent Rules and Directions how we may do so; and teaching us that Golden Rule of Moderation in the Enjoyment of them, which renders the good things of this world, Blessings indeed. For 'tis the general Unhappiness of Mankind, that they know not how to keep a Mean; either their Desires are too profuse and lavish, or else too narrow and bound up. How many Men in the world are there to whom God has indulged Health, Riches, and Honour, and all that their Hearts can wish; and yet has not given them the Power to eat thereof: So that they reap no other benefit by all those good things, saving the beholding of them with their eyes; and whilst they abound in Wealth and Plenty, labour under all the Misery, and Inconveniencies which attend the extremest Want and Poverty? Nay, they are the poorer for God's Liberality towards them; and as their Riches increase, so their Desire's increase with them. On the other side, how common is it to see Men drown their Parts as well as Fortunes, and render themselves so stupid and sottish, that even their Vices grow nauseous to them? Now Religion by directing us to the end for which these things were given us, teaches us to use the World, so as not to abuse it; to extract the Sweets out of all sublunary Enjoyments, without incurring the danger of that Sting, which Excess and Debauchery leave behind them: It makes our Pleasure's durable and lasting, by teaching us the rational Enjoyment of the good things of this World, and denies us nothing which is pleasing and diverting, but what is also extravagant and brutish. It also,  
3. Frees us from all those things which sour the Enjoyments of Life; rooting out all irregular Passions, such as Envy, Hatred, Malice, and Revenge; and composing our Minds to a calm and even Temper; diverting our Affections from things below, and setting them on things above: It stifles the first rising of our inordinate Desires, and teaches us to lead our Lives peaceably, soberly, and moderately, considering that we live under the Eye of a Holy and Allseeing God. The fear of God will restrain the violence, and impetuousness of our Passions, and establish us in a just Empire over ourselves, and bring our inferior Faculties under the Dominion of Reason: the Love of God will produce in us a Love to all Mankind, as well Enemies as Friends, and from hence will proceed the most generous and comprehensive Charity: the Sense of our own Vileness and Sinfulness, will keep us meek and humble, and inclinable to forgive others, Even as God for Christ's sake has forgiven us. Whereas a wicked Man is like the troubled Sea which cannot rest, but by reason of its being tossed to and fro, 
Isa. 57, 20.  is continually casting up mire and dirt; Nay, he is frequently racked with contrary Passions at the same time, and what was the Description of Catiline, Alieni appetens, sui profusus, may be the Character of many a wicked Man: he is covetous, but yet a lover of expensive Vices; ambitious and Vainglorious, and yet too proud to court popular Applause; quarrelsome and revengeful, but fearful and cowardly withal. Thus different Passions render his Life uneasy to him, and contrary Vices (like the Poet's Description of the four Winds blowing in a Storm) rage all at once, and Shipwreck the Comfort and Happiness of his Soul. And as the Passions of the good Man are calm, so is his Conscience clear: He has none of those Lashes and Girds, which disturb the Quiet and Repose of every wicked Man: He has already accounted with the great Lord and Judge of the world, for his Sins and Imperfections; and since his Mind cannot charge him with any thing he has not repent of, he must needs have Confidence towards God. And by consequence he is free from the dread of Death, and a future Judgement: Which take away the Comfort of the most prosperous Condition; for when Men live in a state of Gild, the dread of Punishment will follow them; tantum metuunt, quantum nocent (says Seneca) and the fear of Death and future Torments, will make them all their Life-time subject unto Bondage. It made the knees of a Belshazar smite together, when he saw the Handwriting upon the Wall; and 'twould damp the Mirth of the most Atheistical Epicure, if he knew a naked Sword hung over his Head, ready to drop down upon him. Men may talk big when their Blood is hot, and in the height of a debauch Laugh at those superstitious Fools, who are scared with the Bug-bears of Hell-torments; but this is seldom the Subject of a morning thought: Do but use them as you do other Madmen, and keep them for some time in the dark, and they will soon regain the use of their Reason. 'Tis the peculiar Privilege of a good Man to be void of Fear: The wicked flee when no man pursues, 
Prov. 28.1.  but the righteous is as bold as a Lion; he only is prepared against the fears of Death, and terrors of an Eternity, and cheerfully resigns up his Breath into the hands of him who gave it: He looks upon Death (that King of Terrors to the wicked) as a Messenger of Peace, who delivers him from the Prison of his Body, and opens the Gate for him into Bliss and Immortality. Of this happy and easy departure out of this World, we have many Instances in the Holy Scripture, in whom we may consider the Power and Virtue of a good Conscience; which enabled them to lie down in their Graves, with the same quiet and composedness of Mind, they used to lie down in their Beds. I have fought a good fight, I have finished my course, 
2 Tim. 4.8.  I have kept the faith; henceforth there is laid up for me a crown of righteousness (says S Paul.) 
1 Sam. ●. 2. ●.  Whose Ox, or whose Ass have I taken, (says Samuel) whom have I defrauded, or at whose hands have I received a bribe? Nay, even wicked Men covet that Happiness which they will not take the Pains to obtain. O let me die the Death of the righteous, 
Numb. 23.10.  and let my latter end be like his! was Balaam's Wish.  
But here I expect it will be objected, that I have concealed the Difficulties which attend a Holy and religious Course of Life; that it is a State directly opposite to our vicious Appetites and Inclinations, and therefore very uneasy to Flesh and Blood; that it enjoins the unwelcome Duties of Mortification, Self-denial, and taking up the Cross; that the Ordinances of Religion are tiresome and a weariness to the Flesh; that the Holy Scripture tells us, 
Acts 14.22. Heb. 12.6.  That through much tribulation we must enter into the Kingdom of God; That those whom God loves he chasteneth, and That strait is the Gate, 
Matth. 7.4.  and narrow is the way that leads to Heaven and eternal Happiness. And if so, then certainly it cannot be so happy and pleasant a State of Life as I have represented it. To which I shall briefly Answer,  
That many of those Texts of Scripture, which speak of the Difficulties attending a religious Course of Life are to be understood of those times, when the Christian Religion was persecuted by the Heathen Emperors of Rome; and the Professors of it in danger of losing their Lives for the Testimony of the Gospel. It must be confessed, That even in our Times (when Kings are become the nursing Fathers of the Church) those Persons who have been long habituated to a sinful and wicked Course of Life, will find it a very difficult matter to forsake it, and to give themselves entirely up to obey the Commands of God, and the Duties of the Christian Religion: But yet it may be a mighty Encouragement to consider, That 'tis only the first Entrance on a religious Course of Life, which is attended with so great Difficulty; that it will become every day more and more easy, and at last pleasant and delightful to them. When they have for some time accustomed themselves to it, the Comforts of a well-spent Life will flow in upon them, and nothing will yield them greater Satisfaction, than to be allowed the Privilege of pouring out the Desires of their Souls before God, and begging Supplies from him, and returning him thanks for his Blessings bestowed upon them. They will earnedly desire to come and appear before God, and as the Hart panteth after the water Brooks: 
Psal. 42.1.  so will their Soul pant after their God and their Redeemer. But yet supposing, that there should be some Difficulty in the leading of a good Life, that God should see fit to make the Profession of his Truth hazardous, and the Practice of their Duty chargeable: Yet what generous and Praise worthy undertaking can be performed without Pains and Diligence? All that is excellent and noble requires Labour and Industry, and the Pains Men take makes the dear-bought Blessing more acceptable to them. Do they not undergo much greater Difficulties for things of lesser moment, tho' their Success is seldom answerable to their Expectations? Do they not compass Sea and Land, leave their best Friends, and nearest Relations, and dig even into the very Bowels of the Earth in quest of Wealth; tho' for the most part they find a Grave, where they seek their Treasure? Do they not toil and sweat, and wade through a Sea of Blood in pursuit of Honour; tho' they expect no other recompense for their Pains, but a Lawrel-Wreath, or the Applause of the People? And shall not Heaven and eternal Happiness deserve our Care? Shall we not take as much Pains for a never fading Crown, as we do for a withering Garland? But let us suppose the greatest Difficulties we can possibly imagine, in the Practice of a good and Holy Life. Suppose (as we are apt to fancy) that there are Lions in our way to Heaven, Mountains which cannot be removed by our natural Strength and Ability; yet even the most formidable Evils will not fright us from the Practice of Virtue and Holiness, if we consider,  
Thirdly, That the worst Circumstances a good Man can be reduced to, are to be preferred before the prosperous Condition of the wicked; as will appear from these following Considerations.  
1. That in the lowest and most afflicted Condition the good Man enjoys the Comfort of a quiet Mind, and the Peace of a good Conscience, which is a sufficient Compensation for all the Evils he can possibly endure in this Life. All other Evils are supportable, and may be undergone by a stable and well resolved Mind; The spirit of a man may bear his Infirmities, 
Prov. 18.14.  but a wounded spirit who can bear? This is the only Load which is insupportable, and is for the most part the Lot of the prosperous wicked Man.  
2. The good Man is furnished with never-failing Remedies, against all the Evils of this present Life: He is assured that all Afflictions shall be for the good of those that serve God, and that God disposes all things with the Wisdom and Love of an indulgent Father; that the Wheels of God's Providence have an Eye within them, which always guides them to some wise end or other; 
2 Cor. 12.9.  That God's grace will be sufficient for him, and that he will proportion his Assistance to his Wants; so that if he should call him out to give his Body to be burned, and to lay down his Life for his sake; he will also give him strength to undergo the fiery Trial; and cheerfully to praise him in the Flames. And,  
3. The good Man is assured, that the Evils he suffers will soon be at an end; that the time draws on apace when he shall be eased of all his Troubles, 
Rev. 7.17.  Have all tears wiped away from his Eyes, and receive a Hundred fold for all those momentary Afflictions, he has undergone in this Life. Whilst he endures the Cross, his Faith shows him the Crown of Glory hanging over his head; and the lively Hopes of it, make him not only patiented, but thankful for, and cheerful under Affliction. And I am persuaded that St. Paul when in Chains, and under all his Calamities and Persecutions, was infinitely more contented than Caesar or Seneca, than any of the most fortunate Princes, or wisest Philosophers amongst the Heathens.  
From these and such like Considerations I think it is sufficiently evident.  
1. That there is very little true Pleasure to be found in a debauched and wicked Course of Life.  
2. That the way to lead a comfortable Life even in this World, is to be virtuous and religious.  
3. That the worst Circumstances a good Man can fall into, are to be preferred before the most prosperous Condition of the wicked.  
And if so, then from hence we may reasonably conclude: That Godliness has the Promises of the Life, that now is, (i.e.) That our Happiness in this World is best secured, by leading a Holy and religious Life. It only remains; that I show,  
Secondly, That a Holy and religious Life fits and prepares us for everlasting Happiness in the world to come. And this is evident, because a State of Grace, and a State of Glory only differ in degree; Grace is Glory begun; and Glory is Grace perfected and consummated: So that every good Action and religious Duty that we perform, is a step towards our everlasting Happiness, it both qualifies us for it, and leads us nearer to it; for by a Holy and religious Life, we Copy out the Perfections of the Divine Nature, and become more like God, and the nearer we resemble him, the more we shall enjoy of him; in which the Happiness of our future State doth consist. 'Tis a State of perfect Purity and Holiness, and consists in repeated Acts of Love, and Zeal, and Devotion; and therefore the better fitted, and prepared we are in this World, by furnishing our Souls with virtuous Habits, and those Divine Qualities of Humility, Meekness, Charity, etc. the more capable we shall be of partaking of those heavenly Pleasures, 
Psal. 16.11.  Which are at God's right hand for evermore. Our time in this World was given us for this very Purpose, that we might furnish ourselves with such Virtues and Graces (those wedding Garments) which will render us fit Guests for the Marriage of the Lamb.  
'Twas easy for me to demonstrate that every Virtue has an influence upon our future Happiness, and is a necessary Qualification, which we must obtain before we are capable of enjoying it: but this would take up too much time at present, 
Dr. Scot in his Christian Life. Part. 1.  and has been already largely treated on by an excellent hand. I shall therefore only remark, That nothing can be more absurd than to frame a Notion of our future State, from the Pleasures and Delights of our present Condition: Or, to take those figurative Descriptions of it, which we meet with in the Holy Scripture in a literal Sense. Our Saviour Christ has plainly told us, That in Heaven we shall neither eat nor drink, 
Mark 12.25.  nor marry, nor be given in marriage: A sensual Paradise might reasonably be expected by a Turk or Pagan; but not by a Christian; whose Religion teaches him to Crucify the Flesh with the sinful Lusts and Desires of the same. It permits him indeed the moderate use of the good things of this World, to render his Pilgrimage more easy, and his Journey to Heaven more comfortable: But yet it teaches him, that his chief Happiness ought not to be placed in transitory Delights; that they are Joys of a more Sublime Nature, Such as neither eye hath seen, 
1 Cor. 2.9.  nor ear heard, neither hath it entered into the heart of man to understand, which God hath prepared for those who love and serve him; such Blessings as are agreeable to our immortal part, such as the blessed Society of Saints and Angels, and the Spirits of just Men made perfect, the Vision of God; in which, our Souls (being transformed into his Image) will be continually delighted and transported, in admiring and adoring the Perfections of their Creator.  
If therefore we hope to be Happy hereafter, 
Heb. 12.14.  we must practise Holiness in this Life, For without Holiness no man can see God. We must make it the business of our Lives, to keep our Passions within their due Bounds, and under the Government of our Reason; to mortify our immoderate Appetites, and exercise our Graces; such as Faith, Hope, Patience and Charity: This is that Godliness which has the Promises of the Life that now is, and that which is to come.  
And now what remains, but that every one who hears me this day be persuaded, to embrace this pleasant Course of Life. And methinks there should need no more Arguments, to prevail with you presently to enter upon it; since I have already proved, that it is unquestionably both for your temporal and eternal Interest. For what doth God require of you, which is not highly just and reasonable? What doth he command you? But to do Justice, to love Mercy, 
Micah 6.8.  and to walk humbly with your God, (i. e.) to live up to the Dignity of your Natures, and to Act as becomes reasonable and dependent Being's. Consider what can you wish for, which is not to be obtained by observing the Precepts of Religion. Length of days are in her right hand, and in her left hand riches and honour, she shall give thy head an ornament of Grace, 
Pror. 3.16.  and a Crown of Glory. Exalt her, and she shall promote thee, and bring thee to Honour, it shall be an Ornament of Grace to thy head, and as a Chain about thy neck. What Allurement can there be in the Pleasures of Sin, which are but for a Season, and perish even in the Enjoyment; that you should prefer them before those which flow from a virtuous and religious Life?  
And now, may not God justly expostulate with us, as he did with the People of Israel and Judah? 
Isa. 5.4.  What could I have done to my Vineyard, which I have not done unto it? What more probable, and more rational Methods could God have taken to persuade us to be Good, and by consequence Happy, than he has made use of? He has addressed himself both to our Hopes and Fears, he has placed eternal Happiness on one hand, and eternal Misery on the other: And moreover has strowed our way to Heaven with the good things of this Life. And now if notwithstanding all that God has done for us we resolve to be miserable, and to take even Hell by force; we have nothing to blame, but our own stupendious Folly. We can't sure be so silly as to imagine, that God reaps any benefit by our Service; or that our Praises make any addition to his Glory, 
Job 35.6.  for as Elihu very well argues. If thou sinnest, what dost thou against him, or if thy transgressions be multiplied, what dost thou unto him? if thou be righteous, what givest thou him, or what receiveth he at thy hand? thy wickedness may hurt a man as thou art, and thy righteousness may profit the son of man. And therefore 'tis evident, that 'tis only our Welfare God seeks, 'tis our Good he is so solicitous for; and as he made us at first, with a Design to communicate Happiness unto us, so he still retains the same gracious Intentions towards us. And shall not we be wise for ourselves? Shall we wilfully and obstinately go on to defeat all the gracious Purposes of his Mercy and Goodness, to trample under feet the Blood of his dear Son, and grieve his Holy Spirits? Shall not these Cords of a Man be able to move us? Shall neither our eternal, nor our temporal Interest have any influence upon us? This would certainly be such unaccountable Folly, and monstrous Ingratitude, as no considering Person can be Guilty of.  
Let me therefore beseech you by the Mercies of God, 
Rom. 12.1.  that you present your Bodies a living Sacrifice, holy, acceptable unto God, which is but your reasonable Service: Let me beg and entreat of you, in the name, and for the sake, of your blessed Lord and Redeemer, that you would so far consult your own Interest, as to lead a pure, holy, and devout Life; which is the only way to pass your time cheerfully, and comfortably in this World: And to make sure of everlasting Happiness in the world to come.   

SERMON II.  PSALM CXIX. 59 
I thought on my Ways, and turned my Feet unto thy Testimonies.  
THERE is nothing which with greater Reason hath excited the Admiration of considerate Men, than the ill Entertainment which Religion and its Professors have found in the World: For its Precepts are so rational, so easy, so much for the good of Mankind in the general, and the Contentment, and Satisfaction of every particular Person, even in this World, that they would be every wise Man's Choice, were they not his Duty. And yet, besides the internal goodness and conveniency of those Commands, God has been pleased to lay upon us, he has enforced them with many powerful Motives; he has denounced many dreadful Punishments against those Persons who disobey them; Punishments so intolerable, that they are not to be conceived, even by those who must undergo them: He has proposed many excellent Rewards to those who comply with them; such as neither eye hath seen, nor ear heard, nor hath it entered into the heart of man to understand. These things being duly weighed and considered, one would think the Christian Religion could not miss of a candid Reception; but that all Men to whom these joyful Tidings came would soon become its Proselytes; and that it was impossible for us to be Men, (i. e. reasonable and thoughtful Being's) and not be Christians.  
And yet our Experience convinces us to the contrary; 'tis visible to every inquisitive Observer, that Piety decays, Devotion grows cold in our Age, and those who live under the best Laws, are most tainted with Vice, and most dissolute in their Manners. There are many indeed who are entered into the Church of Christ by Baptism, who wear his Badge, and make profession of his Religion; but there are few, very few, who obey his Commands, and live by those Rules he has laid down in his Holy Gospel.  
Now amongst the many Causes which concur to produce this strange Effect, there is none which is assigned with more appearance of Reason, than the want of Consideration, that general Stupidity, and careless Temper which has seized the generality of Mankind. Most Men are so taken up with the earnest pursuit after Riches, Honours, or Pleasures; with the Business of their Callings, and the Cares of this Life; that they seldom think of a Life to come, or consider what their Condition will be hereafter: Nay, the very thoughts of their Mortality, and Consideration that they must shortly leave this World, seem as unwelcome to them, as Death itself; for did we but frequently and seriously think on our ways, we should turn our feet unto God's Testimonies.  
From which words I shall endeavour to show,  
First, What is meant by thinking on our Ways.  
Secondly, What the Consequences would be of a due performance of this Duty: We should turn our feet unto God's Testimonies.  
First, What is meant by thinking on our Ways. Way is a Metaphor very often made use of in the Holy Scripture, to signify the whole Course of a Man's Life: The time of our continuance in this World, is very fitly set out by a Journey or Pilgrimage; 'tis begun at our Birth, and every moment which passes afterwards, is as it were a step which brings us nearer our Long-home.  
By Thinking on our ways may be meant, Either, 1. A comparing a virtuous and religious Course of Life, with a vicious and debauched one; a considering what Pleasures and Conveniencies each of them affords, what Effects they produce, and a determining within ourselves, whether 'tis best and most for our Interest, to take up with the Pleasures and Advantages, the Pomp's and Vanities of the world; or to live an honest, sober, and devout Life, tho' attended with many Troubles and Afflictions, and exposed to many Sufferings; but this has been the Subject of a former Discourse: 
Sermon the First.  Or else, 2. The Thinking on our Ways may denote, a Reflection on our own particular Actions, a Calling ourselves to a strict Account, and examining our Consciences; whether we have lived up to the Rule of God's word, and from thence concluding, what the present State of our Soul is, and what Expectations we may reasonably entertain, of being Happy hereafter.  
And if we take these Words of my Text, I thought on my Ways, in this last Sense, than they imply these three things.  
First, A setting apart some time to recollect ourselves, and to consider what the past Actions of our Lives have been.  
Secondly, A comparing our Actions with the Rule of God's word.  
Thirdly, A serious Resolution to persevere in that which is good, and to reform what is amiss.  
And that we may be prevailed with to put these things in Practice, and perform them with the better Success, I shall show,  
I. How necessary 'tis for every one, who designs to lead a Holy and Religious Life, thus to consider his ways.  
II. I shall show, after what manner we ought to perform this Duty.  
III. What excellent Effects a due performance of it would have upon our Lives and Conversations. We should turn our feet unto God's Testimonies.  
First, How necessary 'tis for every one, who designs to lead a Holy and Religious Life, to consider his Ways.  
And this is evident, 1. Because 'tis so frequently enjoined us in the Holy Scripture. The God who made us, and is best acquainted with our Frame and Dispositions, and what means will be most useful to enable us to walk in the way of his Commandments; frequently exhorts us, to look back into our past Lives, to consider the Nature and Quality of our Actions, by comparing them with his Holy Word, and from thence to pass a Judgement upon them; and if we find we have done amiss, to repent and do so no more. In the 4th. Psalms, Verse the 4th. the Psalmist advises us, Commune with your own heart upon your Bed, and be still. Upon which words St. Chrysostom thus Dictates; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. That is, before you compose yourself to Sleep, Summon a Court of Judicature in your own Conscience, and exact a severe Account of yourself: Consider what wicked Purposes and Designs you have harboured, and how many of these have taken Effect: Arraign and condemn yourself for those Sins, and resolve that you will never be Guilty of them any more. St. 
1 Cor. 11.31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we would discern or distinguish ourselves.  Paul tells us, That if we would judge ourselves, we should not be judged, i. e. we should avoid those Sins, which bring the Divine Judgements upon us: And the same Advice is couched in those Parables, Luk. 14.28, 29. and the following Verses; For which of you intending to build a Tower sitteth not down first, and computeth the cost, whether he hath sufficient to finish it? Lest happily after he have laid the foundation, and is not able to finish it, all that behold him begin to mock him saying, This man began to build, and was not able to finish. Or, What King going to make War against another King, sitteth not down first, and consulteth whether he be able with ten thousand to meet him, that cometh against him with twenty thousand; or else whilst the other is yet a great way off, he sendeth an Embassage, and desireth Conditions of Peace. So likewise whosoever he be of you, that forsaketh not all that he has, he cannot be my Disciple. The meaning of both these Parables is this: That every one who intends to be Christ's Disciple, must first sit down and consider with himself, what 'tis to be a Christian, what Difficulties he is like to meet with in his Christian Race, what Temptations he must encounter withal: And if he doth not sincerely Purpose to forego every thing which stands in Competition with Christ and his Gospel, if he doth not resolve to part with all that he has, rather than deny his Saviour, he can never be Christ's true Disciple.  
And as we ought to make such Reflections as these, before we enter on a Christian Course of Life; so when we have made some Progress in it, it will be necessary to examine and try ourselves, how well we have put these good Resolutions into Execution: Whether we have acquitted ourselves like Christ's faithful Soldiers and Servants, or else cowardly left the Field, and deserted his Colours. And therefore we are so often commanded to examine ourselves whether we be in the Faith, 
1 Cor. 3.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gal. 6.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and to prove our own selves. And St. Paul advises the Galatians, Let every man prove his own work. The word used in both places in the Original, signifies so to prove or to try, as that a Man's Actions may be throughly known and approved, sifted and made evident: And that such an Examination as this will be of great use to promote our spiritual Wellbeing, is evident.  
2. From Reason. Common Sense and Reason will inform us, that if we design to direct our Lives by the word of God, we must frequently compare them with this Rule: We must reflect upon our Actions, and consider, when we have done our Duty and acted as becomes us, and when we have transgressed the Commands of God. For in the first place, the best Men in the world are subject to many sinful Passions; and tho' they make never so strong Resolutions, tho' they could set the Faculties of their Souls in the most exact Order, yet when they go abroad into the World, they will meet with something or other which will ruffle and discompose them, and betray them into disorderly Affections, and sinful Practices. There is no Man in the world so good and perfect, but he has his Failings, his Weaknesses, and Infirmities: And the Devil will be sure to assault him on that side, where he lies most open to Temptation, and will sometimes prevail against him: And therefore the wisest Course a good Man can take, is frequently to recollect himself, to consider, when and where he has done amiss, what was the occasion of it, what betrayed him into that sinful and foolish Action: and having discovered this, hearty to repent of his Sin, to fence and guard himself against it for the time to come, and to resolve steadfastly, never to suffer himself to be imposed on and deluded again, in the like manner.  
In the next place there are many Actions, which at first sight appear to us, good and Praiseworthy; which when more narrowly considered, and tried by the Rule of God's word, are found to be crooked and deformed, such as we have just cause to repent of. We place them at first in a wrong Light, we behold them through a false Medium: Our Kindness and Affection toward them, makes them seem of a different Complexion than they are really of: But when we come to consider them without Passion or Prejudice, to weigh every Circumstance; Then 'tis plainly evident, that we admire ourselves for Qualities which are not in us, and applaud ourselves for Actions which are nothing worth: We performed them either out of a wrong End, or they proceeded from a false Principle, or we were deficient in the Manner of transacting them: So necessary is it to consider our Ways, and to bring our Actions, to the Touchstone of God's word; even those Actions which we esteem most Holy and Perfect. For our Righteousnesses, the most regular Acts of our Lives, our most Affectionate and fervent Devotions, are stained with Sin; and want that Purity and Integrity, which God requires in them; they are derived either from Self-love, or Pride, or desire of Honour, or love of Gain, from fear of Damage, or discredit in the World; rather than out of Love and Reverence, and Gratitude towards God; Charity and  towards our Neighbour; or a sober regard to our own true Welfare and Happiness. And though God has Promised to pardon those Sins, and to pass by that Obliquity of our Actions, which proceeds from the frailty and infirmity of our Natures; yet he expects that we should repent of them, (i. e.) That we should confess and forsake them, express our Sorrow for what we have done, and resolve to Act better for the future, which can never be performed without a severe Examination of our Hearts, and calling ourselves to a particular Account; how and wherein we have offended.  
But farther; the absolute necessity of Examining ourselves, will appear from this Consideration; That the greatest part of our time is spent amidst the noise and hurry of the World; our Thoughts are taken up chief in the business of our Callings, in providing for our Families which is so far from being a Fault, that 'tis highly commendable and Praiseworthy (for God is better pleased with a Man, who is diligent and industrious in that Calling and Station he has placed him in, than he would be, if he were continually upon his knees, performing one uninterrupted Act of Devotion; and this I am induced to believe, for this one plain Reason, because all the Devotional parts of our Religion were chief intended, to help and assist us, in the Practice of those Duties which God requires of us in our several Relations.) But yet, seeing so much of our time is spent in the business of this Life, so many of our thoughts taken up with our worldly Affairs, we must needs judge it highly reasonable that we should set apart some time to retire into the Closet of our Breast, and frequently consider what State and Condition our better and more Spiritual part is in; what Sins we have been guilty of; and whether we go forward or backward in the Ways of Virtue and Religion. Every prudent Man, and good Husband, doth this in his secular Concerns, he that designs either to keep or increase his Estate, makes it his first and chiefest Care, to be exact in keeping his Accounts, to Balance them often, and to inform himself what proportion his Incomes bear with his Expenses: And thus careful and diligent we should be in our spiritual Affairs, if we had but the same Value for our immortal Souls, which we have for the fading Goods of this World; this would supersede my Labour of proving to you, the absolute and indispensable necessity, which lies upon every one to continue in the Practice of this Duty.  
And in truth, this has been the usage of good and virtuous Men in all Ages of the world; not only of those whose Examples are recommended to our Imitation in the Holy Scripture; but also of those Heathens, who have been eminent for Virtue and Morality. The Psalmist tells us, 
Psal. 77.6.  That he used constantly to call himself to an Account. I call to remembrance my song in the night, I common with my own heart, and my spirit made diligent search. Amongst the Fathers of the Primitive Church, we find all those who wrote upon practical Subjects pressing this Duty of Self-examination: The time would fail me, should I instance in the Precepts of St. Chrysostom, Basil, Gregory and the rest. Neither were the Heathen Moralists wanting in the recommendation of it, both by Precept and their own Examples: That Precept of Pythagoras in his golden Verses is generally known.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ask thyself (says he) every Night, What Sin have I committed this day? What Good have I done? What Good have I left undone, which I ought to have done? Seneca tells us, Quotidie apud me causam dico, I every day pass Judgement upon my own Actions: when I am in Bed, and the Light is taken away, I run over all my Words and Deeds, I consider how I have spent that day, I omit nothing which I can recollect; for why should I be afraid to reflect on my own Failings, when I can say to myself, this was not well done, but do so no more? He also tells us of his Friend Sixtus the Philosopher, who duly thus examined himself, before he went to rest: What Disease of thy Soul, or what Vice hast thou cured this day? What Sin hast thou subdued? Art thou a better Man to day, than thou wast yesterday? If so, thou hast lived to some Purpose; but if not, thou hast but consumed and lost thy time. And to name no more, the Divine Plato, when he saw any Man do a wicked or unbecoming Action, used to ask himself this Question, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; have I never been guilty of this Crime? If this Sin looks so ill in that Man, is it not worse in me? If I have never been guilty of it, let me be sure to avoid it for the time to come.  
I might easily heap up many like Instances, for this has been the Practice of good and virtuous Men in all Ages; and in truth 'tis hardly possible for a Man to be good and virtuous, who omits or neglects the Performance of it. And therefore, I shall take this for granted: And proceed,  
Secondly, To lay down some Directions, how we may perform this Duty to the best advantage. And,  
1. When we design to perform this Duty of Self-examination, let us first free our Minds from all the Cares and Business of Life, from every thing which will take up our Thoughts; and apply ourselves to this Task with seriousness and attention: For since the Interests of this World, and the next are widely different, it will be impossible to attend on the one, whilst our Thoughts are taken up about the other: And we may as well fix our Eye upon two opposite Objects at the same time, as keep our apprehensive Faculty intent both on Things temporal, and Things spiritual.  
When we have cleansed and purged our Souls, from all carnal and worldly Thoughts, and Affections; let us beseech God, from whom are the Preparations of the heart, that he will enable us impartially to examine and search into our own Souls; enlighten our Understandings, assist our Memories, and discover to us those Sins which lie hid in our Consciences, and teach us those things we know not; which either we never took notice of, or which we have forgot: That we may have the same apprehensions of them at present, we shall hereafter be affected with, when we come to lie upon a Sickbed, and to have a Prospect of the other World.  
Having thus fitted and prepared ourselves, let us consider how, and after what manner we must Examine ourselves: And,  
I. The time when we ought to employ ourselves about this Duty.  
II. What ought to be the Subject of our Examination. And,  
1. As to the time when this Duty will be most seasonably performed, I have already made it appear, That it has been the Practice of good Men in all Ages, to examine themselves daily; and this with very good Reason: For since Confession of Sin is one Condition, which God requires of us, before he will Seal the pardon of our Sins, 'tis impossible we should make a full and particular Confession of them, unless we examine ourselves daily. The number of our Sins is so great, that should we defer it till a farther time, many of them would slip out of our Memories; and than God has revealed to us, no other Condition of Pardon, but that general Confession of them, 
Psal. 19.12.  cleanse thou me from my secret Sins; and how can we call those Sins secret, which are concealed from us, only because we will not take the Pains to discover them?  
What time of the day is most proper for this Employment, every Man's Prudence must determine, this must be directed by the Exigency of his Affairs: but for the most part it will be requisite even in this Case, 
Eccles. 11.6.  to follow the Advice of the wise Man, In the morning sow thy seed, and in the evening withhold not thy hand. To consider in the Morning, what Temptations we are like to meet with that day, what opportunities of doing good, and making the most strong and firm Resolutions, that we will resist the one, and embrace the other: And to call ourselves to account in the Evening, how well we have put these Resolutions into Execution, whether we have performed our vows unto God, or else shamefully given up his Cause, and yielded to the importunity of a prevailing Temptation.  
But besides this daily Examination of ourselves, there are other times when we ought to call ourselves to an Account: 'Tis the great Duty of the Lord's Day; A Day set apart on purpose, that those Persons who all the week long are cumbered with the Cares of this world, employed in the Business of their Callings, and in making provision for their Bodies, might have some time to recollect themselves, and to secure the eternal Welfare of their Souls. And how can Men employ this day better? (I mean that part of it, when they are not called upon to join in the public Offices of Religion) than in recollecting themselves, how they have spent the week past, what Sins they have been guilty of, what good Actions they have performed, what Progress they have made in a holy and virtuous Life; and in considering what Temptations they are like to be exposed to the following Week, and in taking up Resolutions of walking more strictly and more circumspectly; and that by the assistance of God's Grace, they will yield a more exact obedience to his Commands. This aught to be the Business of every Lord's Day, and every Day hallowed and set apart for the Worship of God; but more particularly of those times, when we intent to prepare ourselves for the receiving the Sacrament of the Lord's Supper: Then it behoves us to make a more diligent search into our Lives and Conversations, that we retain no Leaven of Malice and Hypocrisy, no evil thing unrepented of, which may deprive us of the Benefits of this blessed Ordinance. Next to the time, let us consider:  
2. The Subject of our Examination. And here let us make an exact Scrutiny into all the thoughts and intents of our Hearts, the words of our Lips, and the Actions of our Lives. Concerning our thoughts, let us ask ourselves such Questions as these. What is it that I most think upon? Are my Thoughts serious, seasonable, and pure? Are my Inclinations compliant with God's Law? What doth most easily stir me, and how is my heart moved? Are my Affections calm, and orderly, and well placed? What Plots do I contrive? What Projects am I driving on? Are my Designs good? Are my Intentions upright and sincere? Concerning our Words, let us demand thus. 
Psal. 39.1.  Have I learned to keep my tongue as it were with a bridle, to refrain from all manner of evil Speeches, and to employ it to that use for which it was designed, viz. to glorify God, and to communicate the Thoughts of our hearts one to another? As to our Actions; let us first inquire, whether they are good and agreeable to the Rule of God's Word; and then let us reason thus with ourselves: This Action was indeed well done, but might I not have done better? might I not have brought more Glory to God, and procured more good for my Neighbour? Was not this good Action imperfect as to some Particulars? Was I not too blame as to some Circumstances? And if so, let us resolve, That if ever God puts another opportunity into our hands of performing the same Action again, we will mend these Defects, and be wiser and better for the future: But on the other hand, if upon comparing our Actions, with the Rule of God's word, we find they have been evil and disagreeable to it; then let us say thus to ourselves, I have done this wicked Act, and hereby offended my good God; but what benefit or advantage have I got for myself? Doth not that trouble and remorse of Conscience which I feel for the Commission of this sin, much exceed the Pleasure I took in it? Is it not a very foolish thing to purchase so little, so momentary a Pleasure, at the expense of the Quiet and Repose of my Mind, a good Conscience here, and eternal Happiness hereafter.  
And that we may have a true and lasting Sense of the evil Nature of our Sins, let us consider the several aggravating Circumstances which attend them: Perhaps the Crime which we committed was done with Deliberation; perhaps in despite to the Checks of our Conscience, and the blessed Motions of God's holy Spirit; perhaps it has been frequently repeated, and we still continue to go on in it, notwithstanding the many Calls to Repentance, and the many Vows and Resolutions we have made of leaving and forsaking it. These and many more are the aggravating Circumstances, whereby our Sins are rendered more heinous, and more exceeding sinful. Thus the Treason of Judas was a Sin of the deeper die, because he was one of Christ's familiar Friends and Disciples, who conversed with him, and did eat of his Bread: And Solomon's Idolatry did offend God the more, because his heart was turned from the Lord, 
1 Kin. 11.9.  who appeared unto him twice, and had commanded him concerning this very thing, that he should not go astray after other Gods.  
These are the steps by which we ought to proceed in the Examination of ourselves: Which when we have performed, that we may make a right Judgement of the State of our Souls; let us take a review of what we have done, and compare our present Condition, with our former Course of Life; and then let us consider with ourselves, whether we grow in Grace, whether our virtuous Habits and Resolutions are more rooted and confirmed, 
2 Pet 1.8  or else whether we lose ground, and become barren and unfruitful in every good work.  
And here that we may not be mistaken, I shall interpose one Caution; that the Standard of our improvement in holy Living, and growth in Grace, is not to be taken from the Affections: These for the most part are most vigorous and lively, when we first enter upon a religious Course of Life; we are then soon warmed and raised up into Ecstasies, and Raptures of Devotion; especially in our tender years, when our Passions bear the greatest sway in us, and captivate our Reason: but as we grow in years, these heats languish and decay, and as our Reason and Judgement improve, we are less Subject to these Transports of our Assections; and proceed in a steady and regular Course of Piety and Virtue: And therefore the best way to make a right Judgement of our spiritual Improvements, is to consider; whether we live up more exactly to the Rules of our Duty? Whether we yield a more ready Obedience to the Laws of the Gospel, than we have formerly done? whether we have left off any of our evil Practices, and bid adieu to our beloved Sins? whether we have brought ourselves to suffer Affliction patiently, to resign up our Wills to the Divine Will more contentedly? These are the most certain Signs by which we may best judge of our Improvements in Grace.  
And if we find that we do indeed grow better and better, then in the next place; let us endeavour to call to mind, by what means we have made these Improvements: What Motives and Inducements most wrought upon us: What Rules and Directions were most useful: What Company and examples were most alluring: 
Phil. 3.16.  And then let us walk by the same Rule, let us mind the same things. But if on the other hand we find that we decline in Virtue and Piety, that our Sins (those Sons of Anak) have been too hard for us, and that we have been guilty of many heinous and presumptuous Crimes; then let us carefully weigh and consider, what it was which betrayed us into these Sins; how we came to be prevailed with, to do such foolish and unreasonable Actions; Actions which are both displeasing to God, and unbecoming the Dignity of our Natures, and that rank of Being which we hold in the world; by what means and methods did the Devil (that old Serpent) wind himself into our Souls? with what bait did he allure us? under what specious shows did he represent his Temptations? which was our weak side that first yielded to the Assault? what were the occasions and inducements of our falling into Sin? And when we have found out these, let us make solemn Vows and Resolutions, that for the time to come we will be more vigilant and watchful, that we will resist the Devil, and then he will flee from us, and never again return to folly: 
Jam. 4.7. Eph. 6.11.  But that we will take to ourselves the whole Armour of a Christian, wherewith we shall be enabled to stand in the day of Trial, and remain Christ's faithful Soldiers and Servants to our Lives end.  
And to conclude all, let us beg of God, to give us his Grace and Assistance, that we may do so. And if we thus pray, and thus do; then we shall certainly reap those blessed Fruits and Effects, which will naturally flow from a due performance of this Duty; We shall turn our feet unto God's Testimonies.  
To show what these Fruits and Effects are, is the Third and last Head I propose to Discourse upon.  
1. A due Examination of ourselves would keep our Consciences tender. 'Tis morally impossible for a Man to go on in the habitual Practice of any known Sin, who daily calls himself to Account for his Actions; who distinctly and seriously considers in what Particulars he has offended God, and what has been the Effect and Consequence of doing so: For Vice is in itself so ugly and deformed, so destructive to our true Interest, even in this Life; and Virtue so lovely and amiable, that no Man who sees them both barefaced, but must needs hate and detest the first, and close with, and embrace the latter. 'Tis want of Consideration which betrays Men into sinful and foolish Practices: When the Mind is blinded either with Passion or Sensuality, than it becomes a Prey to every vile Lust: And therefore God is said to come unto Men in a still voice, 
1 Kin. 19.12. Gen. 3.8.  and in the cool of the day, when they are capable of harkening to the Dictates of Reason, and to weigh and consider things: But the Devil appears in Storms and Tempests, and hurries Men on into Ruin. When he has once engaged them in any evil Practice, he will not suffer them to take any rest, to sit down and look back upon what they have done, but carries them on, from one degree of wickedness to another, till at last they have neither Will nor Power to repent. For the Sinner at first is timorous and bashful; his Conscience is seized with Fears and Doubts, misgivings and relent, it accuses, condemns and punishes him for his Crimes, and performs the part of God's Vicegerent in his Soul, whilst he is attentive to it, and continues to live under its Government, and submits himself to its Discipline: But when he turns a deaf ear to its Admonitions, and withdraws himself from its Obedience, when he is so much taken up with the specious shows and appearances of sensual Pleasure from without, that he has no leisure to hearken to the Voice of this heavenly Monitor from within: Then Sin that strong Man takes possession of his Heart, Rules and Domineers there, and he is given up by degrees to hardness of Heart, and a reprobate Mind. Whereas were but this one Rule, Of a daily Examination of ourselves, conscientiously practised, Men might have some struggle and fightings within them, their depraved Nature might sometimes prevail against them, but they would never become habitually debauched; 
St. Chrys. in Psal. 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, says the Father: That is, the Consideration what smart Men have formerly endured for their Sins, will make them fearful of committing the same again: And the Thoughts that they must give a speedy account of their Actions, not only to God in the other world, but to their own Consciences in this, would engage them so to govern their Actions, that they may have no reason to blush at, or repent of them. The Pleasure of reflecting on their good Deeds, would be a most powerful allurement to persevere in well-doing; and the farther they walk in the Paths of Virtue, they will take the greater Pleasure and Delight in them.  
2. From a daily Examination of ourselves would flow Peace of Mind, and a comfortable persuasion and assurance, that we are in God's Favour, and under his Protection; 
1 Joh. 3.21.  for if our Minds condemn us not, then have we confidence towards God. If we have repent of our Sins, and made our Peace with God, we need not fear what Men or Devils can do unto us. Fear is generally the effect of Gild, and a Consciousness that we deserve Punishment for our evil Deeds: But when by a due Examination of ourselves, we have set Accounts right between God and our Souls; when we have found out those accursed things which make God our Enemy, 
1 Sam. 15.33.  and hewn these Amalakites in pieces before the Lord; then have we good grounds to trust in the Lord, 
Isay 50.10.  and to stay ourselves upon our God. And God has promised, 
Isa. 26.3.  that he will keep that Man's Mind in perfect Peace, whose Soul is stayed on him.  
3. A daily Examination of ourselves will increase our Charity, and incline us to entertain the most favourable Opinions of other Men. We shall espy so many, and so great Faults in ourselves, that we shall have neither a Desire nor leisure to poor upon those of our Neighbour; and the Consideration how much need we have of Forgiveness, will render us more willing to overlook or pardon those Offences which are committed against us; and will teach us to forgive others, 
Mark 11.25.  even as we hope, that God for Christ's sake will forgive us.  
4. Self-Examination would make us truly sensible of God's Patience and Long-suffering, who still extends his Mercy and Forgiveness towards us, notwithstanding our manifold and daily Provocations: He is more ready to Pardon than we are to Repent, and kindly meets and receives all such as return unto him.  
The time would fail me, should I recapitulate all the Benefits and blessed Effects, which would flow from a conscientious discharge of this Duty. It would be of use to us at all times, and in all Conditions. It would keep us humble in Prosperity, support us in Adversity; it would enable us to subdue our Passions, and moderate our Appetites; it would take away the sting of Death, and make our Departure out of this World easy and comfortable.  
In short, it would be of excellent use to sweeten the Comforts of Life to us, and help us to obtain everlasting Happiness in the world to come.  
And now I think 'tis plain, That a frequent Examining our Lives and Conversations, is a Duty enjoined us by God; practised by Men eminent for Piety and Virtue, both Christians and Heathens; agreeable to Reason; and of admirable use in all the various Exigences of Life; and that most of the Mis-carriages, Sins, and Follies, which we are guilty of, do proceed from the Neglect and Omission of it.  
What then remains, but that we go and put this plain and easy Rule in Practice; and so think on our Ways, as to turn our feet unto God's Testimonies. Which God of his Mercy grant for the sake of our blessed Redeemer, Jesus Christ our Lord.   

SERMON III.  2 TIM. III. 5. 
Having a form of Godliness, but denying the Power; from such turn away.  
THIS know (saith St. Paul Ver. 1.) That in the last days, periolous times shall come because of the wickedness of Men; (as he goes on in the second Verse) for Men shall be lovers of their own selves, covetous, proud, boasters, blasphemers, and all which he comprehends under one Character in the words of the Text, Having a Form of Godliness, but denying the Power. And this is the chief Reason why the times would be so perilous, because the greatest part of these wicked Persons, should conceal their Crimes under a Form and show of Godliness. Were they professedly and openly wicked, there were some Ingenuity even in their Impudence, because they could not be taxed or upbraided with Hypocrisy: Were they covetous, proud, blasphemers, without a show of Zeal, and pretence of Religion, than all Men might plainly discern and detect them; 
Psal. 55.12.  and from an open Enemy, I would have hid myself (says David.) Shelves and Quicksands that have Lights always burning to discover them by, are the more easily avoided, and we are forewarned against the Dog that barks first: But these Deceivers of whom St. Paul speaks, have a fair and glorious outside, tho' they are foul within: These workers of Iniquity cry, Lord, Lord, and are great Professors of Religion: They put on the Form of Godliness, tho' they deny the Power thereof; and therefore they have the greater Sin. From hence it is, that they are the more dangerous Company, and we have the greater Reason to observe the Caution laid down in the Text; from such turn away. Having a Form of Godliness, but denying the Power; from such turn away.  
From these words I shall show,  
I. What is here meant by Godliness, what by a Form, and what by the Power of it.  
II. That we may have a Form without the Power of Godliness.  
III. How we may discover, whether we have the Power of Godliness, or else only the Form of it.  
IU. And Lastly, how far we must turn away from such as have only the Form, but not the Power of Godliness.  
1. What is here meant by Godliness, what by a Form, and what by the Power of it.  
Godliness in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is a devout and sincere Worship of the only true God, in Spirit and in Truth, both inwardly and outwardly, according to his Word: Or to describe it more fully and expressly, 
1 Tim. 1.5.  'Tis an earnest Love of God, out of a pure Heart, and a good Conscience, and Faith unfeigned, whereby we are incited to glorify God, and to do good towards Men: So that in this one word is employed our whole Duty towards God and Man. This is expressed by St. 
1 Tim. 2.2.  Paul, by leading a quiet and peaceable Life, in all Godliness and Honesty. 
1 Tim. 4.8.  This is that Godliness which is profitable unto all things, and has the Promises of the Life that now is, and that which is to come. By a Form of Godliness is meant an outward Resemblance, a colourable show, or likely appearance of Godliness, when a Man puts on the Face and outside of Religion, Acts and Mimics it so well, as to deceive and impose upon those, who converse with him; who judging according to the outward appearance believe him to be an honest, holy, and religious Man, tho' in truth he is nothing less: He may not only deceive others, but delude himself also, and be confidently persuaded, that he is the Child of God, and one of the chief Favourites of Heaven, when indeed he is a Servant of the Devil, and a Firebrand of Hell. And in truth, the Form must be like the Pattern, or else it is no Form at all; for we do not say a Picture or Statue, is such a Man's Picture or Statue, unless it bears a lively Resemblance of his Looks and Person. Thus a Form of Godliness must be such a show and outside of Religion, as is of the same hue and complexion with true Religion, and a lively Portraiture of it; tho' in many Respects it falls short of the Power of Godliness; which implies that Force and Efficacy, that internal Principle and Spring of Action, which is well expressed by the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby a Man is made (as St. 
1 Ti●● 41 8.12.  Paul says) An example of Believers, in word, in Conversation, in Charity, in Spirit, in Faith, in Purity; and has the Grace of God which bringeth Salvation, teaching him to deny ungodliness and worldly Lusts, and to live soberly, righteously, and godly, in this present world. If a Man has Charity in Conversation, Faith and Purity in Spirit, so as to deny all worldly Lusts, and to live soberly in himself, and righteously towards others, and godly towards his Maker and Redeemer: Then is his Soul and Body entirely subject to the Cross of Christ; then his Form of Godliness proceeds from the Power of it: And this is that Power of Godliness which works mightily unto Salvation. And this Power of God is most evidently seen, in reducing the most Stiffnecked and Hardhearted Sinners; in prevailing with them to leave their beloved Sins and bosom Vices; and in beating down, and subduing the most stubborn and unruly Passions, such as Pride, Envy, Malice, and Revenge, those Sins our corrupt Nature is most subject to, and in making so great a Change in us, that we do not seem to be the same Men. The Lion becomes a Lamb, and the Serpent a Dove, a natural Man, a Man wholly Spiritual, and a Servant of the Devil, a Child of God. He aims at new ends, Acts by new Principles, and is ready to expose his Life, by giving his Testimony to those Truths, which before were foolishness unto him: And therefore the Gospel is called, 
Rom. 1.16.  the Power of God unto Salvation, to every one that believes. This is that Power of Godliness which those Hypocrites mentioned by St. Paul in the Text are without, here 'tis they are defective; which brings me to show,  
2. That the Form of Godliness may be without the Power of it: And this is confirmed by many other Texts of Scripture. We are forewarned that we do not look to the outward appearance, 
2 Cor. 11.14.  for the Devil can transform himself into an Angel of Light; and then 'tis no wonder, that his Servants can put on the guise and appearance of the Children of God. There are numerous instances set down in the Holy Scripture, sufficient to convince us of this Truth. We are told that a Man may pretend to be sent from Heaven, and yet Preach another Gospel, than that which our Saviour revealed to the World, and hereby deserve an Anathema: Nay, he may Preach the true Gospel with such force of Reason, and wonderful Efficacy, 
1 Cor. 9.27.  so as to save others, and yet he himself numbered amongst the cast aways. I shall add no more Instances, because this Proposition is plainly affirmed in the Text, not only that there are some that have the Form, but not the the Power of Godliness: But that many shall deny the Power of Godliness; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i. e.) they do not only fail in observing it, through frailty and infirmity: But they wilfully and presumptuously, in despite of God's word, and their own Consciences, Act quite contrary, and go directly against it; like Herod they are convinced of the Evil of their ways, and perhaps in part reform their Lives, and do many good Deeds; but still they are resolved to keep their Herodias, their beloved Sin, and darling Vice; and this they will by no means forego, even for Heaven itself: They say with Naaman the Syrian; 
2 Kin. 5.18.  in this one thing pardon thy Servant. And if there are so many, who have a Form, but not the Power of Godliness, then certainly, it ought to be our great Care in the  
3. Place, To make a diligent Search, and seriously to consider with ourselves, whether we have the Power of Godliness or no. And this may be discovered by the following Marks and Characters, set down by St. Paul in this Chapter immediately before the Text, Verse 2, 3, 4. They are (says he) lovers of themselves, covetous, proud, boasters, blasphemers, disobedient to Parents, unthankful, unholy, without natural Affection; Truce-breakers, false accusers, incontinent, fierce, despisers of those who are good; Traitors, heady, highminded; lovers of Pleasure more than lovers of God. On the other hand, if we would know who they are, that have not only the Form of Godliness, but also the Power and Spirit of it, we are told, That the fruits of the Spirit are Love, Joy, Peace, 
Gal. 5.22, 23.  Long-suffering, Gentleness, Goodness, Faith, Meekness, Temperance. But because a wicked and bad Man may counterfeit these Graces so exactly, as to deceive not only other Men, but himself also; I shall therefore lay down four Rules by which any Man, who will but honestly and conscientiously examine his own Heart, may certainly know, whether he has the Power of Godliness, or the Form only. And they are these,  
1. Such who have the Power of Godliness, will Act out of religious Motives, and Principles: (i. e.) They will be Religious, because God has made Religion their Duty, and has annexed the Rewards of eternal Happiness, to the due Obedience of his Laws: Their Religion is not taken up from the Mode and Custom of the place in which they live; and only for this Reason, because they think it will suit best with their Interest; nor do they make it an Engine to carry on their worldly Projects and Designs; but they search the Scriptures to find out what is the Will of God, and then they readily comport their Obedience to his Commands, they look upon serving God as the great Business of their Lives, and make all other things truckle and subservient to it: Their first and principal Care, is to make sure of the Kingdom of Heaven and its Righteousness, 
Matth. 6.33.  and then they are not very solicitous for those other things which will be added thereunto: They prefer a good Conscience before all other Comforts this world can afford them, and had rather part with Father, Mother, Wife and Children, 
Mark 10.29.  nay their own Lives, than deny their great Lord and Master.  
2. Such as have the Power of Godliness, are religious in Private, as well as in Public. They who have the true Fear of God, and retain awful Apprehensions of his Majesty, consider that his Allseeing Eye is every where, and beholds the very intents and purposes of the heart. He therefore who is truly Religious, is as devout in his Closet, as he is in the Church; as conscientious in performing his private Devotions, as in frequenting the public Worship of God: He is as careful to avoid all unjust Actions (tho' he is assured they will never be discovered) as he is to prevent open Violence: He will not defame, backbite, or so much as speak an evil word against his Neighbour (tho' he is Morally assured it will never come to his ears:) Nay, he will not harbour the least wicked Thought against God, or injurious Intent against his Brother; because he believes that God, who takes notice of all his Thoughts, Words, and Actions, will one day call him to an Account for them, 
Matth. 16.27.  and either reward or punish him according to his Deeds.  
3. That Man who has the Power of Godliness, yields an uniform and universal Obedience to all God's Laws; he has the same Reason for obeying one Precept, which he has for observing the rest; and therefore doth not think, that his performance of any one part of his Duty, will atone for the neglect of the other. He doth not take up with the more easy Duties of Religion, or avoid only such Vices, as are burdensome, and unacceptable to him, but he performs whatsoever God has Commanded him, how contrary soever to his temporal Interests, and corrupt Inclinations: 
Heb. 12.1.  He forsakes every evil way, and lays aside every weight, and has respect unto all God's Commandments. 
Luk. 1.6.  He doth not endeavour to reconcile God with Mammon, or by being nice and exact in performing some of God's Commands, to make amends, for the breach of the rest; but he gives himself up to obey God, without any manner of Exception or Reserve, and endeavours to serve him with all his Soul, with all his Heart, and with all his Strength. 'Tis true, a good Man may be guilty of some Sins: The weakness of our Nature is such, 
Prov. 24.16.  That the most just Man falls seven times a day: But tho' he falls, yet he quickly rises again, by a sincere and hearty Repentance: He sets a Watch over himself and resolves to be more careful for the future: He doth not wilfully and obstinately go on in his Sins; but he is sorry for them, he Prays and strives against them, and by degrees he gets the Victory over them.  
4. He who has the Power of Godliness is Religious through the whole Course of his Life, he doth not only repent of his Sins, and obey the Law of God at some certain Times and Seasons, but his whole Life is regular and uniform, and he maintains the same steady Course of Piety and Devotion. Many there are who are very Religious and Devout at some times, but then they let the Reins lose at others, and think by a strict Observation of some Duties to make amends for those gross Miscarriages, they allow themselves in all the rest of their Lives: But the truly Religious Man perseveres to the end, in Practice of Piety and Holiness: He is not indeed always equally zealous and fervent, he doth not always worship God with the same Ardency of Affections, nor is he always wrought up to the same pitch of Devotion: But when he is at the lowest Ebb; he endeavours to quicken and raise his Affections, he begs of God to inflame his Heart with a Coal from the Altar, and cannot rest satisfied till the Light of God's Countenance shines in upon his Soul, and he is in some measure assured of God's Favour and  towards him.  
These are the four Marks by which we may certainly discover (if we will but bring ourselves to the Trial) whether we have the Power of Godliness, or the Form only. I come now  
Fourthly, To show, How far we must turn away from such Persons, as have only the Form, but not the Power of Godliness. And, 

I. We must Examine their Doctrine.  
II. Detest their evil Examples.  
III. Avoid their Company.    
I. We must Examine their Doctrine and the Ends of it; St. Paul gives us a hint of both; Now I beseech you, Brethren, 
Rom. 16.17, 18.  mark them, which cause Divisions and Offences (there's their Doctrine) contrary to what they have heard, and avoid them: for they that are such, serve not our Lord Jesus Christ (here are their Ends and Designs) but their own Bellies; and by good Words and fair Speeches, deceive the hearts of the Simple. Whatever Doctrines have a show of seeming Holiness and Piety, and yet by probable Consequence tend to promote any evil and wicked Designs, ought not to be received, till tried by the Touchstone of God's word, and are found exactly conformable to the Holy Scripture.  
II. We must detest their evil Examples; for this is an absolute and certain Rule; that unless we dislike their evil Practices, and alienate our Affections from them; we shall write after the same Copy: Our Life will be according to our liking, and therefore we must hate and detest their Hypocrisy, though we love the Men; we must abhor the Uglyness of their Vice, tho' we bear no ill will to their Persons. In this sense we must hate them right sore, and with a perfect hatred, 
Psal. 139.22.  even as though they were our Enemies.  
III. We must avoid their Company, and this is the literal meaning of the Text. From such turn away. It was a subtle, though a wicked Policy of Jeroboam, to set up two golden Calves, the one at Dan, the other at Beth●el, that he might detain his People at home; lest going up to Jerusalem, and conversing with the Subjects of Rehoboam, they should contract a Friendship and Familiarity with them, and be persuaded to return to their Obedience. He knew how much Company, and Conversation wins upon men's Affections; and that Society and Familiarity has by degrees wrought out, what the most persuasive Rhetoric, could never accomplish. Be ye not therefore unequally yoked (says the Apostle) for what fellowship hath righteousness with unrighteousness, etc. 
2 Cor. 6.14, 16.  Wherefore come ye out from among them, and be ye separate (saith the Lord) and touch not the unclean thing, and I will receive you. But this is the Rock upon which too many split; they first look upon all other Men, as common and unclean (who in Truth are much better than themselves) and then not only avoid their Conversation, but conclude that they are not to be treated by the Rules of common Honesty: And thus by straining the String too high, make it Jar, and spoil all the Harmony and Consort.  
And therefore I shall more particularly set out the Bounds, and Limitations of this Precept, and consider how far we must turn away from such Men; as have the Form, but not the Power of Godliness. And first, We are not hereby engaged to quit our particular Engagements; or to separate ourselves from our Friends, and near Relations: For the Servant is tied to his Master, the Child to his Parent, the Husband and Wife to each other; and no Pretence of greater Sanctity and Purity is sufficient to excuse them from the performance of their Duty. Nay, we must not so turn away from any Man, as to refuse doing good and charitable Offices, either to his Soul or Body: But rather imitate the Example of our Heavenly Father, 
Matth. 5.45.  Who makes his sun to shine, and his rain to descend on the just and the unjust. T●● more wicked any Man is, and the more infected with the Leprosy of Sin, the more need he has of a Physician. If therefore we see a Man, who has the Form, but not the Power of Godliness; let us omit no opportunity of reclaiming him, from the Evil of his ways, let us assist him with seasonable Counsel and Advice, and do him all the good Turns that lie in our way, remembering that excellent Saying of a Heathen Homo sum, humani nihil à me alienum puto; I myself am but a Man, and therefore no Affliction can happen to any one, but I bear my part in it: But let us not contract a Familiarity with a vicious or heretical Person, let us not lay such an one in our Bosoms, or make him our particular Friend, but keep such a strict Guard over ourselves, and be so cautious in our Deal with him, that we may receive no Prejudice by his evil Example. We must treat him as we usually do those, who are sick of an infectious Disease; furnish him with those things he wants, Administer to all his pressing Necessities: But we are not obliged to converse frequently with him, or to expose ourselves to the Danger, of catching that Distemper under which he labours, such a Familiarity as this 'tis our Duty to avoid. 
Psal. 1.1.  Blessed is the man (says David) that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. And in another place. I have not dwelled with vain persons: 
Psal. 43.4.  neither will I have fellowship with the deceitful. I have hated the Congregation of the wicked: and will not sit among the ungodly. I will wash my hands in innocency O Lord, and so will I compass thine Altar. And when ever the Duties of our Callings oblige us to frequent their Company; we must say (with the Psalmist) Woe is me that I dwell in Mesech, 
Psal. 120.5.  and take up my Habitation in the tents of Kedar.  
In short let us observe these three Rules,  
1. Let us imitate them in good things. The Form of Godliness, the outward Profession of Religion, is highly necessary and Praiseworthy. Let us therefore imitate them in this. Nay, Let us go beyond them in a constant attendance on the public Duties of Religion, in the Devotion of our Prayers, the Solemnity of our Fasts, the becoming Decency of our Worship; and in avoiding all such Sins, as are not only heinous Offences against God, but scandalous amongst Men, and uneasy to modest and virtuous Conversation. Let that Face and outside of Religion which they put on, incite in us a Holy Emulation, to outdo them in their own Art: For good is still the same in whatsoever Subject 'tis found; we have no Reason to refrain from good Works, because a Papist hopes to merit by them: I'll learn from a Turk to die for my Religion, and to search the Scriptures from a Jew. Our Saviour makes the unjust Steward's Wisdom a Pattern for his Disciples. The Ox and the Ass are made use of to teach Men Gratitude, and the Pismire Wisdom. Nay, we may learn Diligence, and Care of our eternal Salvation from the Devil himself, Who compasseth the whole Earth, 
1 Pet. 5.8.  and walketh about like a roaring Lion, seeking whom he may devour.  
2. Let us bear with them in things indifferent, following after those things which make for Peace, and where we lawfully and with a good Conscience may, becoming all things to all men, 
Zech. 8.19.  that we may save some. In short, we must love both Truth and Peace, (i. e.) both of them in Conjunction one with the other. We must so love Peace, as not to lose Truth, in matters substantial: And so love Truth, as not to break Peace in matters indifferent.  
Lastly, Let us turn away and avoid, only that which is evil in them; this is of the same Import with that Caveat which our Saviour gave to his Disciples, against the Scribes and Pharisees. To beware of their Leven (i e.) all that is sour and infectious, which will spread the Contagion, and propagate the mischief. Let us distinguish the good from the bad, the light from the darkness; Let the one be called day, and the other night; Let the one be imitated, and the other avoided. 
Eph. 5.11.  Let only the unfruitful works of darkness be rejected: But let us welcome the Light, and embrace Love, and imitate the good, wherever we meet with them: And if we do so, then Mercy and Truth shall meet together, Righteousness and Peace shall kiss each other. Truth shall flourish out of the Earth, and Righteousness shall look down from Heaven: Yea, the Lord shall show Lovingkindness, for his Salvation is nigh unto them that fear him, that Glory may be in our Land. Amen.   

SERMON IU.  PROV. XIX. 25. 
Smite a Scorner, and the Simple will beware; and reprove one that hath Understanding, and he will understand knowledge.  
THE Proverbs of Solomon are a Collection of wise Sentences and Apophthegms, grounded upon the long Observation, and ripe Experience of one of the most Potent Princes, and wisest of Men: And since Proverbs in general are observed to contain the Wisdom of all Nations, therefore we may reasonably expect to find a rich Treasure of Divine Truths, in those of which Solomon was the Author, or else by Collection made his own. All the Books of the Old Testament may well be compared to a fruitful Soil, but this of the Proverbs abounds with a more rich Vein, and is of the greater Use, because it contains Precepts accommodated to all the Necessities of humane Life; for the most part they have no coherence, but are set down just as they came to the Mind of the inspired Author. The Verse which I have read to you, is of the nearest Importance, and shows us the prudent use which a wise Man makes of a friendly Reproof; and what great advantages he reaps by it. Reprove one that hath understanding, and he will understand knowledge (i. e.) 'tis a Sign of a Wise, a Good, and an understanding Man to take Reproof patiently and thankfully, to give an attentive Ear to it, to be very quicksighted in discovering his own Faults, when they are laid open to him, and very diligent and industrious in reforming himself. Reprove one that hath understanding, 
Psal. 55.32.  and he will understand Knowledge. From which words I shall show,  
I. The Excellent use which a wise Man makes of a friendly Reproof.  
II. The great Difficulty of performing this friendly Office.  
III. I shall lay down some Motives to engages us to set about it: And,  
iv Give some Rules and Directions, for a right Management of ourselves, in the Execution of it.  
And first of the excellent Use which a wise Man makes of a friendly Reproof. 
Prov. 25.12.  As an Ear-ring of Gold, and an Ornament of fine Gold, so is a wise Reprover upon an obedient Ear, which is thus paraphrased by a Right Reverend Father of our Church. A good Man will not think himself reproached, but rather obliged by a prudent Reproof, which meeting with an attentive, considering, and patiented Mind, makes a Man take it so kindly; that he esteems him who bestows it, as much as if he had hung a Jewel of Gold, or put the richest Ornament about his Neck. There is nothing harder to find than a true Friend; and he is the truest and best Friend, who will most impartially Reprove us for our Faults, show us the Errors of our Lives, discover to us those Rocks on which we split, and faithfully tell us when we do amiss; and therefore this is one way of making a Friend of an inveterate Enemy, by taking notice what fault or weakness he upbraids us most with, and accuses us of; and thus by coming to the knowledge of our Errors, we take the first step towards the Amendment and Reformation of them: And if Reproof is so useful from an Enemy, how much more beneficial may it be made from a Friend? Who will both inform us when we go astray, and set us in the right Path; who will conceal our Faults from other Men, and yet impartially expose them to our own View; who knows first how to Lance and lay open the Sore, and then to apply a fit Remedy to it. Certainly he who has got such a Friend, is possessed of an inestimable Treasure, and there is required only an understanding Mind, and a sanctify'd Heart, to make him capable to receive Benefit by his Advice. But alas! For the most part Self-conceit is so prevalent in us, that we  even upon our Blemishes and Imperfections, because our own; we fall in Love with our own Pictures, tho' never so deformed and ugly, and there is no readier and surer way to disoblige us, than by performing the most friendly Office in the World, the giving us a faithful Glass to behold ourselves in, and setting our Actions in a true Light: This seems to be such an Act of Superiority, as few Men can admit of; for tho' we must give the Pre-eminence to others in Riches, and Power, and the Gifts of Fortune; yet few Men are willing to believe, any one is more Wise, Prudent, and Discreet, than themselves. And therefore,  
II. It must needs be a very difficult Task to perform this kind and friendly Office, and that in Respect either,  
1. Of the Reprover, or 2. Of the Person who is to be reproved. And first I shall consider the Difficulty of it with Respect to the Reprover. For,  
1. A Wise and good Man (and such Persons are only fit to Reprove others) is for the most part too modest to reprove other Men. Either he has too low and mean Opinion of himself and his performances, or else he is desirous to keep at home, and finds that a right Management of his own Actions, is a full Employ sufficient to take up all his time and thoughts; he is not willing to intermeddle with other men's Concerns, or to intrude himself into Business which doth not belong to him: Or he is sensible, that he himself is guilty of many Miscarriages; and the Reflection on his own Infirmities, withholds him from Reproving the Failures of other Men, who (as he is apt to think) are better than himself. 2. A good Man is apt to Err on the Charitable side, he is with Difficulty persuaded to believe ill of his Neighbour, tho' the Crime which is charged upon him, is apparently and notoriously true. Charity will find out many Excuses, turn the best side of things, and make the most candid Representation of his Neighbour's Actions they will bear, and in this Sense at least, 
1 Eph. 4.8.  Covers a multitude of sins. 3. A good Man is apt to be too timorous: A mild and humble temper of Mind makes him fearful of disobliging those with whom he maintains a fair Correspondence, and to whom probably he may have been beholding for many good Offices, and for these and such like Reasons he may be very averse, and backward to the performance of this Duty; tho' it must be confessed, he is much to blame for being so: For Difficulty is so far from being a just Excuse for the non-performance of our Duty, that it is the best Argument can be made use of, to persuade us to set about it more manfully and courageously. Thou knewest that I was an austere man (said the Lord to his idle and unprofitable Servant) taking up that I laid not down, 
Luk. 19.22.  and reaping that I did not sow: Wherefore then gavest thou not my Money into the Bank; (i. e.) Since nothing but a diligent and vigorous Endeavour to serve God, will enable us to perform our Duty; therefore we ought to employ all our Strength and Industry, turn every stone, use all just and likely means, which will yield us any help and assistance: And so much the rather, because the Difficulty of performing this Duty will appear still greater, by considering,  
2. The Person who is to be Reproved. For we must not always expect to meet with a kind and favourable Acceptance of what we Design for the good of our Neighbour. Many Men are like those Swine mentioned in the Gospel, if we throw the Pearls of good Advice before them, they will be so far from thinking themselves beholding to us, for this our kind and charitable Office, That they will turn again and rend us. 
Matth. 7.6.  We must expect to lose their good Opinion and Friendship, and that they will become our Enemies, because we tell them the Truth. For,  
1. We shall find that some Men think themselves too great to be Reproved. They are indeed conscious of their own Failings, they know that they are guilty of many scandalous Crimes, and gross Immoralities; but yet they Fancy that they may live, without any manner of Restraint, because they are above the common Rank and Level of Mankind: They have Plenty of all the good things of this World, sufficient to maintain them in Pomp and Grandeur, without a servile Dependence on any one; and therefore they look upon it as an Entrenchment on their Privilege, to be called to an Account for their Words or Actions, or to be Reproved for their evil Deeds, tho' with never so much Prudence and Discretion, Mildness and Submission. What is more frequent, than for Men of plentiful Fortunes, to lavish out those good Gifts of God's Providence) of which they are only the Stewards and trusties) in Rioting and Drunkenness, Chambering and Wantonness, on this false Supposition, That they may do what they please, with what they (through mistake) call their own? How many are there that fill all places, where they come with Oaths and Execrations, and the blasphemous Abuse of God's most holy Name, and yet would look upon it as a great piece of Rudeness, Ill-breeding, and an intolerable Affront, should any one reprove them for so doing?  
2. Others there are, and those of all Ranks and Degrees, who think themselves too good to be Reproved. There are too many who are so puffed up with a Pharisaical Opinion of their own Righteousness, that they make their own Words and Actions, the Standard whereby they try all Religion and Virtue; they first lay it down for a Rule, that that Church or Party of which they are Members, is the only true one upon Earth, they Fancy themselves the only Elect of God, and Favourites of Heaven, and then make this false and dangerous Inference, That they can neither think, nor Act amiss; for since they are the Elect, and precious in whom God sees no sin, therefore 'tis high Injustice for any one else to take any notice of their Miscarriages. To how little Purpose would it be to reprove a Man, that is so full of his own Righteousness, that he thinks he has attained unto Perfection, and is so puffed up with the Contemplation of his own Performances, that he aspires to Works of Supererogation; for to be so humble, as to disclaim any Pretence to merit, and to be truly sensible of our own Wants, is a Qualification absolutely necessary to render a Man capable of receiving benefit by good Advice.  
And Lastly, most Men are too Wise to be reproved. Self-conceit is so natural and graceful a Vice, that all Men are more or less given to it, 
Prov. 3.5.  we are all apt to lean too much to our own Understandings; and to esteem those Opinions false, and those Practices ridiculous, which do not exactly fall in with our Preconceptions, till by use they are rendered Customary and Familiar to us: we have a kindness for every thing, which carries our own Badge upon it, or has any Relation to us, and are fond of the Offspring, either of our Minds or Bodies, tho' never so much deformed. With what Extenuating Circumstances do we  our darling Vices, so that they may appear, if not like Virtues, yet more venial and excusable? Reprove the Covetous Man for his Avarice, and he will tell you, you are mistaken, that he is only laying up against a rainy Day, and wisely provident against future Contingences; and what you call Sordidness is only Foresight and Frugality. Admonish the Prodigal and tell him, that he will soon squander away, what his more frugal Ancestors took so much Care to rake together, and he will smile upon you, and make you this Answer, that he hates to be sneaking and niggardly; and what you term Profuseness and Luxury, he mis-calls Liberality. You will find it a difficult Matter to persuade the Superstitious, that Religion doth not consist in splendid shows or ritual Performances: Or the blind Zealot, that whilst he destroys his Brother, he doth not do God good Service: Or the giddy Enthusiast, that his tongue is not touched with a Coal from the Altar. Mankind are generally wedded to their own Opinions, and Practices, and are more influenced by Education and Custom, than Reason; so that tho' they are convinced they are in the wrong, yet it goes against the Grain to confess, and acknowledge their Error. For Wisdom and Knowledge is the distinguishing Character of Mankind, that which renders one Man more excellent than another, and by consequence gives the Superiority; for whoever is mistaken must acknowledge, his defect in Wisdom or Prudence, at least as to that Particular, and that he was in some measure a Fool, which is the greatest Reproach and Imputation can be cast upon a Man. For tho' 'tis the necessary consequence of the Fall of our first Parents, and the Weakness and Corruption of our Natures, that amidst the hurry of worldly Business, and the many Emergencies of humane Life, the best and wisest Man in the World is frequently guilty of Follies and Oversights; yet we shall find few Men willing to acknowledge it, and 'tis Grace alone which by rendering us truly humble, can make us sensible of our miserable and indigent Condition, 
Rev. 3.17.  and how poor, and blind, and naked we are. These are the Difficulties which must be encountered withal, by that Man who undertakes to Reprove his Neighbour, which would be sufficient to discourage any wise Man from venturing upon this Province, were he influenced only by prudential Principles, and temporal Inducements; but since God, has made it the Duty of every good Man, we may be assured,  
III. That he has given us sufficient Motives to go through with it, and Encouragements to perform it; which are such as these. Consider,  
1. That much Glory will accrue to God by a faithful Discharge of this Duty.  
2. Much  redound to our Neighbour.  
3. We ourselves shall reap much Benefit thereby.  
4. We shall avoid those Mischiefs which the neglect of this Duty will certainly bring upon us.  
1. By a faithful Discharge of this Duty we shall bring much Glory to God; by encouraging Virtue and Goodness, and preventing a multitude of Sins; for the best way to keep out that Deluge of Atheism and Profaneness, Looseness and Debauchery, which of late years is broke in upon us, and is like to be our Ruin, is vigorously and courageously to oppose ourselves against the Stream, and by showing our open Detestation and Abhorrence of it, if possible, to stem the Tide of prevailing Vice. At such a time as this, when the Calamity is grown Public, there is no standing Neuter, he that is not active and zealous in this Matter, and doth not use his utmost Endeavours to discourage Vice and Profaneness, is to be deemed a Rebel and Traitor against Virtue and Religion. For when Men who profess, that they believe the Gospel of our Saviour Christ, and expect Salvation through his Merits, shall sit still and hear the Holy Scripture made the Subject of the Jests and Drollery of profane Men, his Gospel ridiculed, his holy Name dishonoured, and not be moved, and transported against such blasphemous Discourse, when they shall show no open Abhorrence and Detestation at unjust, unrighteous, or wicked Actions; they give these impious Wretches too much Reason to believe, that tho' they make Profession of Religion with their Mouths, yet they are such Fools, 
Psal. 10.1.  as to say in their hearts There is no God, and that they have as little true Sense and Reverence for a supreme Being, as themselves. For what generous Man can be contented to sit still, and hear his best Friend reproached, and spoken ill off? What dutiful Son can endure, that any Aspersions should be cast upon his Father, that his Words and Actions should be ridiculed, without taking notice of, and resenting the Affront? much more Reason have we to be zealous, when we hear profane Wretches set their mouths against Heaven, and blaspheme the God that made them, and with one Breath of his Displeasure, can reduce them into nothing, or into a Condition worse than nothing. If good Men would resent this Dishonour done to God, and Reprove those who are guilty of it, Men might be privately wicked, but they durst not be so publicly Profane; there might be many ill Men, but there would be very few ill Examples; Vice would be out of Countenance, and be deprived of its keenest Weapon, and most prevailing Argument, Fashionableness and Imitation; 
Dan. 12.3.  and if those who turn many to Righteousness, shall shine as the Stars of the Firmament, certainly those who hinder and prevent others from being wicked, shall not miss of a due Reward.  
2. Our Neighbour would receive much Benefit by a friendly Admonition. For tho' at first Reproof will be unwelcome and troublesome, and he may be rather enraged than amended by it; yet by degrees a gentle Reproof will make its way, and Gain upon him, and if ever he comes to be reformed, he will reap the Benefit of it, Peace of Conscience, and Quiet of Mind in this Life, and everlasting Happiness in the Life to come. And who can be justly sensible, what inestimable benefits he confers upon his Neighbour, and what apparent Danger, he delivers him from, by being instrumental in his Reformation, and yet think any Pains too great to bring about this excellent Work? For shall wicked Men take more Pains to pervert and ruin the Souls of Men, then good Men shall to save them alive? Shall the Drunkard and Lascivious Person be more diligent to draw others into the same excess of Riot, than the Chaste and Temperate, are to reclaim them from those Vices? This would be to Dishonour our Christian Profession, and publicly to own, that the Devil has more faithful Servants than our great Lord and Master. Let us therefore follow the Example of the blessed Jesus, who made it his chief Business to reprove the World of sin, of Righteousness, and Judgement; 
John 16.8.  he came upon this Errand, lived a Laborious Life, and died a painful and ignominious Death, for this very End, that he might turn Sinners from the evil of their ways, and promote Virtue and Piety in the World. To Reprove our Neighbour is therefore the highest Instance of Charity, since hereby we design him the greatest good Imaginable, the Happiness both of Body and Soul. And this we should be the rather prevailed upon to attempt; since,  
3. By Reproving others we may reap much Benefit and Advantage by it ourselves.  
First, hereby we shall provide ourselves a Friend to do the samekind Office for us. For most Men are apt to recriminate, and when they are touched to the quick themselves, they think to extenuate their Crimes, by finding fault with those who Reproved them, and since we are all weak and infirm Creatures, and subject to the like Passions with other Men, a most excellent use may be made of such Recriminations: We may hence discover our most secret Faults, and form an effectual Motive to amend them. For, 2. It will make us ashamed to be guilty of those Sins, which we Reprove in another; and the Consideration that his Eye is upon us, will make us more wary in our Carriage towards him, and more exact in the Government of our Lives and Conversations. Thou that teachest another (says the Apostle) teachest thou not thyself; 
Rom. 2.21.  thou that preachest a Man should not steal, dost thou steal; thou that sayest a Man should not commit Adultery, dost thou commit Adultery, thou that abhorrest Idols, dost thou commit Sacrilege? 3. We shall Entitle ourselves to a blessed Reward, He that saith to the Wicked Thou art Righteous, shall the people Curse, 
Prov. 24.24, 25.  Nations shall abhor him: but to them that rebuke him shall be delight, and a good Blessing shall come upon him.  
Lastly, We shall hereby avoid those Mischiefs which the neglect of this Duty will certainly bring upon us. For if we do not admonish our Neighbour, when we see him commit any grievous and presumptuous Sin, we ourselves are Partakers in his Gild, and shall be accountable for it before God. Have no fellowship with the unfruitful works of darkness, 
Eph. 5.11.  but rather reprove them. And not to Reprove them will be accounted, to have fellowship with them. These are such weighty Considerations, and powerful Motives, as one would think should encourage every one to the Practice of this Duty, tho' never so Difficult. But since it requires not only Courage and Ability, but also a great measure of Prudence and Circumspection to perform it aright, I shall in the  
iv and Last place, lay down some Directions for a due and prudential Execution of it.  
1. Propose to yourself a good End in Reproving others.  
2. Have certain Knowledge of the Offence.  
3. Endeavour to avoid that Fault yourself, you reprove in others.  
4. Use the most inoffensive Words, and do it after the mildest manner imaginable.  
5. Observe such due Circumstances of Time and Place; as your Christian Prudence shall direct.  
1. Be sure to propose to yourself a good End in reproving others. Which must be the Benefit and Amendment of the Person to be reproved. For if it appears, that the Reason why you reprove him, is to vent your own Passion, or to give way to the Resentments of your own Mind, the Person reproved, will reap very little Benefit by it; he will look upon it as a personal Quarrel, proceeding from the Illwill of his Adversary, and rather seek a way how he may retaliate the Injury (as he calls it) than look into his own Breast, and amend his Fault. 'Tis the first step to a Cure, to have a good Opinion of our Physician, which will incline us to follow his Advice, and make a due Application of his Prescriptions: For 'tis not the Excellency of a Medicine, without a proper and timely Application of it, can make it effectual. If therefore we desire our Reproof should take place, we must be sure so to manage it, that the Person admonished, may look upon it as an Effect of our Love and , our sincere Desire to promote his Interest, rather than of any Advantage, we may propose to ourselves by it, or the gratifying a peevish and querulous Humour.  
2. Let us be sure to have certain Knowledge of the Offence, before we take upon us to Reprove any one. An uncertain Rumour or common Fame (which is to frequently a common Liar) is not a sufficient ground of Reproof, much less a groundless Surmise, or wide Conjecture: But we must be morally certain of the Offence, and either Witnesses of it ourselves, or else we must have such plain Evidence for it, (tho' not ocular Demonstration) as no reasonable Man can call in Question, before we believe an ill Report of our Neighbour. To yield a ready and willing Ear to Defamation and Tale-bearing, shows that either we are very Ill-natured ourselves, or else very Credulous; that we want the most excellent of all Christian Virtues, which is the very Life and Soul of Christianity, I mean Love and Charity to our Neighbour, which as the Apostle tells us, Is not easily provoked, thinketh no evil, 
1 Cor. 13.4, 5, 6.  beareth all things, believeth all things, hopeth all things, endureth all things; (i. e.) believeth and hopeth the best of every thing, and every Man. And this is a Grace so Essential to Christianity, that whosoever is destitute of it, may make what Pretences he pleases to Purity, Holiness, and Perfection, but he is in the lowest Form of Christ's School, and ignorant of the first Rudiments of true Religion.  
3. Be sure you yourself are not guilty of that Fault, 
Psal. 141.5.  which you Reprove in others. Let the Righteous smite me, it shall be a kindness, and let him reprove me, it shall be an excellent Oil, which shall not break my head. For though 'tis the Wisdom and Duty of every good Christian, to suffer the Word of Exhortation and Reproof, tho' from the worst Man, and his most inveterate Enemy: Yet for the most part it so falls out, that the Reproof of those Men, who are notoriously guilty of the same Crime, makes very little Impression upon us; we can hardly believe them in earnest, who blame us for the doing those things which they recommend by their own Examples; and we are very apt to conclude, that the Reason why they cry down the Vice, is that they may engross the Practice of it to themselves. But when a Man of known Virtue and Probity, takes upon him to Reprove, his Admonitions earty weight and Authority along with them; the Reverence which is paid to his Person, sets an edge upon his Reproofs, and he doth not so much request, as command a Reformation.  
4. In Reproving we must use the most inoffensive words, and do it after the mildest manner imaginable. Brethren, 
Gal. 6.1.  (says the Apostle) if any Man be overtaken in a fault, you that are spiritual restore such an one in the spirit of Meekness, considering thyself lest thou also be tempted. If his Offence proceed either from weakness, or inadvertency, from mistake, or the frailty of humane Nature; the Oil of Pity and Compassion, a mild and friendly Admonition will sink deeper into his Mind, and sooner heal the wound, than a more rough and churlish Medicine. There is indeed a time when we must use the Caustick, and the Corrosive, when we meet with a daring and insolent Offender: At such a time as this to be cold or lukewarm is to give up the Cause of God, and to encourage Men in their wicked do. We must show ourselves Zealous, for the Law of our God, and the Good and Welfare of our Brother: But then we must take Care that this Zeal be according to knowledge, 
Rom. 10.2.  That it be moderated and tempered with true Christian Prudence.  
5. And Lastly, we ought to observe such due Circumstances of time, and place, etc. as our Christian Prudence shall direct, and right Reason dictate to us. 'Tis the Observation of Men conversant in Business, that the Success of our Undertake depends much on our right timing of them, and in nothing more than in Administering Reproof. God came to Adam in the cool of the day, and the best time to advise a Man, is when he is Sedate and Calm, and at leisure to consider of the Counsel we give him. Every Man has his mollia tempora fandi; Seasons when he is willing and disposed to receive an Impression, and the way to make our Advice successful and profitable to him, is to lay hold on these Opportunities, for as Solomon well observes, A word spoken in due season, 
Prov. 15.23.  how good is it? it is like Apples of Gold in Pictures of Silver. There must be also regard had to the place, for the more private our Reproof is, it is for the most part the better. 
Matth. 18 15.  If thy brother trespass against thee, tell him his fault between thee and him alone. Public Correption is then only necessary, when others are to be warned to leave the same Sin, and avoid the same Snare. Neither are all Persons to be treated after the same manner: Inferiors must be very careful how they behave themselves towards their Superiors and Governors; Is it fit to say to a King, 
Job 34.18.  thou art wicked? and to Princes, ye are ungodly? Great Care must be had, lest what we think Zeal for God, and the Good of our Neighbour, should be justly interpreted Sawsiness and and Presumption: And therefore, when Nathan was sent by God himself to Reprove David, he doth it after the most modest and submissive manner; by representing his Case to him in a Parable, and decently veiling his Reproof under the name of another Man. With our Equals and Inferiors, we may use greater Liberty and Freedom, only taking Care, that whilst we reprove the Vice we do not show any distaste to the Person.  
Many more Rules might be given, but in this, as in such like Cases, much is to be left to Christian Prudence; and he who carefully observes the first Rule I laid down (with which I shall also conclude) cannot do very much amiss. Which is, That we make the Glory of God, and the good of our Neighbour, the End and Aim of our Reproof, as well as of our other Actions.   

SERMON V PREACHED When the CHAPEL was newly Furnished and Beautified.  PSALM XCVI. 9 
O Worship the Lord in the Beauty of Holiness.  
'TIS agreed on by the whole Current of Interpreters, that the inspired Penman of this Psalm, sets forth the Kingdom of the Messiah, and the blessed Effects of it, the Conversion of the Jews, and the Salvation of all Nations; and hereby shows us not only how God was worshipped under the Law, but points out to us how he expects to be worshipped under the Gospel. The beginning of this Psalm contains an Exhortation to all the People of the World, as well Heathens as Jews, to praise God for that wonderful Blessing, of sending a Saviour to preach the Gospel unto them, and revealing the Doctrine of Remission of Sins; and therefore he commands his Worshippers, To declare his Glory among the Heathen, and his wonders among all the People, that all the Earth should sing unto the Lord, and that they should show forth his Salvation from day to day, so that their Praise might be as extensive as his Benefits, and in some measure bear Proportion with his Blessings, which were to be shed upon all the Nations of the world, and to continue for ever, Ver. 1, 2, 3. In the following Verses he enforces this Duty of praising God, by some Arguments drawn from the Consideration of his glorious and wonderful Attributes; his Majesty, Glory, Power, and Wisdom; which were after an extraordinary manner displayed and manifested in the Incarnation of our Blessed Saviour, and from thence he concludes, Ver. 7, 8, 9 That it was the Duty of all Men to frequent the place of God's Public Worship, to Prostrate themselves before him, and to admire, reverence, and adore his Holy Name. Honour and Majesty are before him: Strength and Beauty are in his Sanctuary: Give unto the Lord Glory and Strength, give unto the Lord the Glory due unto his name, bring an Offering, and come into his Courts: And having in these words described the Worship of God, after the manner of worshipping him under the Law, by approaching his Temple, and bringing a Sacrifice; in the words of the Text he explains himself, that he doth not mean that these Sacrifices should continue under the Gospel, and that those who lived under the Reign and Kingdom of the Messiah, should worship as the Jews did, but that it would be their Duty to worship God in the Beauty of Holiness, (i. e.) with such a pure and devout Frame of Mind, such suitable Affections, such becoming, decent, and orderly Behaviour, as were typifyed and denoted to them by the Rites and Ceremonies of the Jewish Law. O Worship the Lord in the Beauty of Holiness.  
In which words we have these two plain Lessons taught us.  
I. That all Christians are obliged frequently to meet together for the Public Worship of God.  
II. That the Public Worship of God, aught to be performed in the most decent and solemn manner imaginable.  
1. That all Christians are obliged frequently to meet together for the performance of God's Public Worship. By Worship I mean, that immediate Worship, which is offered up to God in his Sanctuary, that Public Acknowledgement of his Government, and Sovereignty over us, by the performance of those Duties, which are enjoined us in the first Table, such as are praying to him, magnifying his Holy Name, hearing his Word, and receiving his Sacraments; which Duties are in a peculiar manner called the Worship of God, because they have God for their immediate Object, they are addressed to him, and terminate in him: The Will of God is the Reason why they are performed, and his Honour and Glory ought to be the ultimate End of the performance of them. So that the Worship here meant may be defined, that religious Adoration which is offered up unto God, in the Public Assemblies of Christians. The Command of worshipping God in the Text, was Originally given to the Jews; but hereby was denoted and typifyed to us, that more pure and spiritual Worship, which was to succeed that of the Jews, and was to be offered up unto God under the Gospel. For there is a rich Vein of Gospel Truths, which runs through the Old Testament, and particularly the Book of the Psalms, of which one of the Principal is this Command of Worshipping God in Public, which is as obliging to us Christians, as ever it was to the Jews. As may be made appear from these following Considerations.  
1. Because God has instituted and commanded this sort of Worship: 'Tis not only a branch of the Law of Nature, but also a Principal part of instituted and revealed Religion. The Light of Nature will teach us, that there is one first Cause of all things, who contains in himself all those Perfections, in the most eminent Degree, which he is pleased to communicate to inferior Being's, and is infinitely more excellent, than the Workmanship of his own hands: And since 'tis natural for us to proportion our Esteem and Veneration of things, according to that Worth and Dignity we apprehend to be in them, it will from hence follow, that the Contemplation of these infinite Perfections, will require and aught to raise, our Praise and Adoration. For we receive all that we have from him, and therefore we ought in the most solemn manner imaginable, to return him the Praise and Glory due unto his Holy Name: So that whether we contemplate the Excellencies of the Divine Nature in the general, or the Effects of his Goodness derived down to us in particular; either of them will afford sufficient Motives, to oblige us to frequent the Public Worship of God. For to what end can we imagine our reasonable Soul is placed in us? Why were our Bodies enlightened with this Ray of Divinity? But that we might be in a Capacity of considering, and contemplating the wonderful works of God's Creation and Providence. To what end have we a Power given us of communicating our Thoughts one to another, but that we might join together in celebrating the Praises of our great Creator? And 'tis for this Reason, that the Psalmist calls the Tongue man's Glory; 
Psal. 57.8.  because the first and chief End of our Speech, was to Praise and Glorify God. From these and such like Reflections, the generality of Virtuous and thinking Men, have given their Assent to this Truth; That the Public Worship of God is absolutely necessary, and our indispensible Duty: And therefore how wide soever Men of different Persuasions are, from one another in their Way and Manner of worshipping God (which proceeds from their different Notions of the Perfections of God) yet all Religions in the World centre and agree in this common Truth, and Principle, that the Worship of God ought to be Public and Solemn.  
Public Worship therefore is the Dictate of Nature, a Precept of universal and eternal Obligation: But besides 'tis our declared Duty by positive Institution. The Jews we know had a set and Solemn Worship dictated to them by God himself, they were under his immediate Guidance and Government, he was their God and their King too, their Civil and Religious Sanctions were blended together, and their Worship so truly Public, That we do not find any expressly Commanded by the Law of Moses, which was not so. And this I the rather mention, because 'tis on all hands agreed, that the Jewish Worship was a Type of the Christian, and tho' the Ritual part of it was no longer obliging than till the coming of the Messiah, who was typifyed thereby; yet all those Duties which were founded upon Moral and eternal Reasons (as Public Worship is confessed to be) were to continue to the end of the World. And therefore our Saviour tells us, That he did not come to destroy the Law, 
Matth. 5.17.  but to fulfil it, (i. e.) he came to perform those things which were represented by the Types and Ceremonies of the Law, which having had their Completion in him, we might reasonably expect should pass away: But he came to confirm and establish Moral Duties, to place them in a clearer Light, and to give Mankind juster Notions of them, and to engage us to perform them, by more powerful Motives. To this end he made it his first and principal Care, to establish the Public Worship of God, and to refine it from its Dross, and to reform it from all those Superstitions and Abuses, which in a long Tract of time were crept into it: Because the Purity of Divine Worship is the Foundation of all Religion, the Cement of Society, and the Source and Original of all Moral Virtue. To this end our Saviour instituted an Evangelical Priesthood, a particular Order of Men, invested with Authority to preach the Gospel to the whole World, to offer up Public Prayers, and Thansgiving unto God, and to unite Men into Societies, for the Public, and more solemn Performance of the Duties of Religion, and to gather him a Kingdom or Church through the whole World; (i. e.) A Society of Men, who enter into Covenant by Baptism, to obey the Authority of our Saviour Christ, and to live by those Laws, which he has instituted and appointed in his Holy Gospel.  
He therefore who neglects the Public Worship of God (which is one of the Principal Institutions of the Christian Religion) doth in effect disown God's Authority, denies his Saviour, and casts himself out of his Protection: And therefore the Apostle so earnestly exhorts the Hebrews. Not to forsake the assembling of themselves together, 
Heb. 10.25.  as being one effectual Means to engage them to hold fast the Profession of their Faith, and to secure them from the Commission of that heinous and dangerous Sin, of Apostatising from the Christian Religion.  
2. If we consider the Nature of Divine Worship, it will from thence appear, that to Worship God Publicly, is absolutely necessary, and our indispensible Duty. For since Worship is an Acknowledgement of the Excellencies, and Perfections of that Being, whom we adore, 'tis evident that the more Public this Acknowledgement is, the more perfect and acceptable is the Worship in the sight of God; because 'tis more conducive, and answerable to those Ends, for which he at first instituted, and designed it. Now the Reason why we are obliged thus Publicly to acknowledge the Excellencies, and Perfections of God, is that we may hereby express the Sense of our poor, indigent, and necessitous Condition, and the infinite Majesty, Power, and Goodness of God; that we receive every thing we possess from this Fountain of Goodness, and depend on him for all that we enjoy: And therefore since we can make him no other Returns, we ought not to withhold that of a verbal Acknowledgement, and the natural Expressions of a grateful Mind: And since God is Good, not only to every one of us in particular, but to all the whole Race of Mankind; and since his most valuable, tho' most unregarded Favours, are bestowed upon us in Common; therefore we ought to join together in celebrating his Praises, and to express our Thankfulness with the greater Veneration, and Solemnity.  
3. Consider the Benefits which accrue both to ourselves and others, from the Public Worship of God. We are Creatures naturally addicted to Imitation, and rather inclined to do as others do, than to take their Advice, and believe what they say. Example has a strange influence upon us, in matters Spiritual as well as Temporal; our Passions are wonderfully raised, when by a Holy kind of Emulation, we as it were contend in the Fervency of our Devotion. For as Fire kindles Fire, and turns all other Materials into its own Nature: So a Holy and Christian Zeal will produce its like in the Breasts of all who behold it. A Man may go on a long time in the neglect of God's Worship in private, and too many there are, who feel little or no Remorse in the Omission of their Closet Devotions; but who can behold the Pious and Devout Soul prostrate before God, repeating the Prayers of the Church with Fervency and Devotion, and a Congregation united together both in Heart and Voice, but he must needs be affected with it: 
Psal. 39.3.  While he thus muses the Fire will kindle in his breast, and he cannot forbear speaking with his tongue the Praises of God. How often have profane and wicked Wretches, who came to the Public Worship of God; either out of Fashion, or Custom, to look and gaze about them, or on some worse Design, been touched by a Coal from the Altar? how often have their Hearts glowed within them, and they have taken up serious and Solemn Resolutions, of serving and worshipping God better for the future? And I am persuaded were but these good Resolutions seconded, did not Men divert those good Thoughts, and put them out of their Minds by Business or Pleasure, they would not fail of having a lasting influence on their Lives and Conversations.  
Innumerable are the Benefits which we receive, by joining together in the Public Offices of Religion; which every Pious and Devout Person is sensible of, tho' 'tis a Difficult matter to form in others a suitable Notion or Idea of them. Who can declare the wonderful Blessings which God bestows on all such as delight in his Sanctuary? Here are those living waters, which alloy the Thirst after sensual Enjoyments, that Bread which is the natural Food and Nourishment of our Souls: By by these Ordinances our Faith is strengthened, our Hope confirmed, our Charity enlarged, our Devotions rendered more fervent; and by the Force of our united Prayers, we take even Heaven itself. God pours out a double Portion of his Holy Spirit, upon such as frequent his Ordinances, 
Matth. 18.20.  and our Saviour Christ has promised, that when two or three are gathered together, he will be in the midst of them. Who then would omit one opportunity of serving God in Public? who would neglect to join himself to the Congregation of God's People one Lords Day? when he knows not but he loses that Season of Grace, which would be most beneficial to his immortal Soul. Let us therefore neglect no opportunity of serving God, for we know not when the Spirit of God will work most powerfully on our Hearts. The poor impotent Man had lain a long while at the Pool of Bethesda, and yet had he been absent but that one time when our Saviour came thither, 'tis highly probable he had never been cured. And therefore let no excuse Serve, let no Business divert us from making our constant Approaches unto God's Altar: For the Spirit blows when, as well as where it listeth, and we must blame ourselves, if through our own neglect, we lose the Benefit of his Operations. Some indeed pretend, that though they are not so frequent at the Church, yet they make it up in their Closets, but God will not thus be compounded with: Our private Devotions are unquestionably our Duty, our particular Wants call for our private Prayers, and our particular Mercies for our private Thanksgivings; but we shall not reap any Benefit by them, when they occasion the neglect of our Duty in Public. When two Duties stand in Competition one with another, we ought to apply our Minds to that Duty, whereby most Glory will accrue to God, most Benefit to our Neighbour, and which will best serve to promote the good of our own Souls: And since all these Ends are best obtained, by the Public Worship of God, 'tis but reasonable that our Private Devotions should give place to it. And yet there is no necessity that either of them should be neglected; every good Christian will find convenient Times and Opportunities for both of them: But when there is a necessity, that one of them should be omitted, we may assure ourselves God will be best pleased, when we make the most Public Acknowledgements of his Goodness, and join together to implore his Mercy.  
These are some few of those many Obligations, which ought to prevail with us, to give a constant Attendance on the Public Worship of God. I proceed to show,  
II. That this Worship ought to be performed, in the most solemn and decent manner imaginable; in that Beauty of Holiness, which becomes every devout Worshipper, and which the Text requires of us. That we may understand the full import of this Expression, it will be useful to consider, that the words in the Original are differently rendered by Interpreters: Some will have them translated in ornatu Sanctitatis; and then they denote that true Faith, and those Holy Affections of Soul, with which every devout Worshipper ought to approach the Throne of God. Others choose rather to render them, cum decenti Sanctimonio; which more plainly denotes, That Reverence and Decency of Behaviour, which certainly becomes every one, who speaks to the great Creator and Governor of the World. The Septuagint following the literal Sense of the Words reads it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; with reference to the Place, in which God was worshipped amongst the Jews; denoting to us, that the fittest Place for the Public Worship of God, is that which is Consecrated and Dedicated to that Purpose: That God will afford his more immediate Presence in that Place, 
Ezra. 6.12.  In which he has chosen to set his Name, and will there dispense to us the larger Effusions of his Grace. For tho' God is present at all Times, and in all Places, and hearkens even to the Sighs of the Prisoner, who lies in the deepest Dungeon: Yet the Church is as it were his Throne, from whence he gives Public Audience, where we have most reason to expect a speedy Answer to our Petitions. And therefore the Psalmist so often repeats that Exhortation, of coming and appearing before God in his Courts. And Strength and Beauty are in his Sanctuary. The 6th. and 8th. Verses of this Psalm.  
I shall take in all these different Versions, and then they will give us the meaning of worshipping God in the Beauty of Holiness, in its utmost Latitude. Which consists in these three things.  
I. In the good Disposition of our Souls.  
II. In the becoming and suitable Behaviour of our Bodies.  
III. In the Decency and Solemnity of those Circumstances, which attend our Worship.  
1. The Beauty of Holiness consists in the good Disposition of our Souls; when our Understandings are filled with gloriour Ideas of God's Power, Majesty, and Goodness; our Wills resigned to his Divine Will; and our Affections drawn out after him; when the Consideration of his Majesty, produces an Holy Awe and Reverence in our Souls; his Truth and Fidelity, Trust and Reliance on him; his Goodness, Gratitude and Thankfulness for his Mercies, Love and Charity towards all Men; in short, when the Contemplation on God's glorious Attributes, begets in our Souls, Affections suitable to the Divine Nature, then are our Minds duly qualified and prepared, to perform that Spiritual Worship which God is best pleased with, and takes most delight in. 
John 4.24.  For God is a Spirit, and will be worshipped in Spirit and in Truth. And therefore 'tis no wonder, that of so many, who frequent the Public Worship of God, so few reap Benefit by it, because the Generality of Worshippers render themselves uncapable of receiving those Blessings, which God offers them in his Holy Ordinances: They come into God's Courts carelessly and negligently, without a due Sense of the importance of those Duties they are going to perform; their Minds are full of vain, worldly, and sinful Thoughts, polluted with carnal Desires, and Affections; and then no wonder that they take so little delight in the Service of God, and reap no more Benefit by it.  
2. If we would worship God in the Beauty of Holiness, we must comport ourselves after such a manner, as is suitable to the Duty we are about; and express the Zeal and Fervency of our Souls, by becoming and expressive Gestures of our Bodies. Did we consider, That the place we tread is holy ground; 
Exod. 3.5.  that God and his Holy Angels look down upon us, and behold us; the House of God would strike a greater Awe and Reverence on our Minds, than the Throne of any temporal Prince; which will not fail of exacting from us the worship of our Bodies. 
Gen. 28.17.  How dreadful is this place (says Jacob;) This is no other, but the House of God, this is the gate of Heaven.  
A due Sense also of the importance of the Business we are about, would have the same Effect; for were we begging of God some temporal Blessing, which we might well be without, indifferency in our Behaviour would better become us; but when the eternal Welfare of our Souls lies at stake, when we are Candidates for an everlasting Inheritance, we cannot be too earnest, we cannot be too Devout; had we a thousand hands, and a thousand tongues, they might all of them be employed to express the Devotion of our Souls, and the Fervency of our Affections. 'Tis not a bare joining in the Prayers of the Church, a repeating the Responses, and putting ourselves in that Posture the Rubric enjoins; 'tis not the avoiding the Indecencies of a profane or clownish Worshipper, I am now pleading for; this the Custom of the place, good Manners, and gentile Education, will exact from us: But that we go farther, and by the Humility, Gravity, and Composedness] of our Behaviour, stir up Holy Affections in our own Minds, and encourage others to imitate our Example.  
Lastly, the Beauty of Holiness doth also consist, in the Decency and Solemnity of those Circumstances, which Accompany our Worship. Which tho' they consist of Rites and Ceremonies in their own Nature indifferent, yet are ordained to an excellent end, and are of admirable use for the promoting Devotion, and Uniformity in the Service of God. The Generality of Mankind are very much influenced by the shows and appearances of things, and whatsoever is pleasing to the Eye, has an easier Admission, and makes a deeper Impression on the Mind. And therefore it has been the Care of Holy and Devout Christians, in all Ages of the World, when Religion had the Countenance of Public Authority, and was in a flourishing Condition, to build Churches for the Public Worship of God, to keep them in good Repair, to furnish them with such Ornaments, that the Worship of God may be performed orderly, decently, and solemnly, and appear regular, and beautiful in the Eyes of the Beholders; and hereby raise up in their Minds awful, and reverend Thoughts of that God, who is there worshipped. For 'tis a Sign that Religion is vile and cheap in the Eyes of those Men, who (as the Prophet speaks) can suffer the house of the Lord to lie waist, whilst they dwell in ceiled roofs: They spare no Cost to raise, beautify, and adorn their own Houses, They ceile them with Cedar, 
Jer. 22.14.  and paint them with Vermilion; and yet will not contribute the least Mite to the Service of the Temple. Quorsum perditio haec? is their usual demand, To what end is all this Cost and Charges? were it not better, that all this Money was spared, and given to the Poor? To whom I answer in the words of a Learned Knight (which probably will give better Satisfaction, 
Sir Edwin Sands in his Speculum Europae.  than if spoken from the mouth of a Clergyman) Tho' the Ornaments (says he) of such places as are Dedicated to God's Service, aught to be rather Grave, than Pompous; yet it could never sink into my Heart to imagine, that the allowance for furnishing them out, should be measured by the Scanty Rule of mere Necessity (a Proportion so low, that Nature itself has gone beyond it, even in the most ignoble Creature) or that God has enriched this lower World, with such wonderful Variety of things, Beautiful and Glorious, that they might serve only for the pampering mortal Man in his Pride; and that to the immediate Service of the great Creator, Lord, and Giver of them; only base, cheaper, and less Beautiful things ought to be employed: Especially seeing, that as in Prince's Courts, so in the Service of God, this outward State and Glory being well disposed; doth beget, increase, quicken, and nourish, the inward Reverence, and respectful Devotion, which is due to so Sovereign a Majesty. Thus this truly Pious and Devout, as well as excellently Learned Person. To whom Assents the voice of all Antiquity; 'tis well known, what Care was taken, that the Tabernacle of Moses should be as rich, and as Beautiful as Art could make it; in what Glory, Splendour, and Beauty, the Temple of Solomon was built; how desirous David was to have been the Founder of it: But since that Honour was reserved for his Son Solomon, he made it his business to provide Materials, and tells us, Moreover because I have set my Affection to the house of my God, 
1 Chron. 29.3.  I have of my own proper Goods, of gold and silver, which I have given to the house of my God, over and above all that I have prepared for the holy house, even three thousand talents of gold of Ophir, and seven thousand talents of refined silver. And when this House was destroyed, a second Temple was built, which tho' much inferour to the former, yet for Beauty, and Magnificency was the wonder of the whole World.  
And thus 'twas not only under the Law, but from the first planting of Christianity; as soon as ever the Christian Religion was tolerated by the Civil Magistrate, their great Care was to build Churches, for the more Decent and Solemn Worship of God. And when those Churches which were overthrown in the Dioclesian Persecution, were re-edified, adorned, and Beautified, under Maximinus: The Historian tells us, 
Euseb. lib. 10. cap. 2.  That the Hearts of all Men were filled with a Divine Joy, to see those Churches raised to a greater height, and adorned with a more splendid Magnificency, than their first Founders had bestowed upon them. 'Tis plain to any one who consults Ecclesiastical History, that as the Christian Religion increased, and Kings and Emperors became the nursing Fathers of the Church; more stately and magnificent Structures were built, and Dedicated to the Service of God: No Cost was spared, nothing was thought too good for this sacred Use: The whole Christian World did seem to rejoice, that they had the Liberty of bestowing their Goods to this holy Purpose, and their profuse Liberality was spoken of with Honour, and Approbation. 
St. Jerom. ad Nepotian. de vitâ Clerici Ad Demetr. Epist. 12. Ad Gaudentium.  'Tis confessed there are some Passages in the Fathers, which seem to condemn these expensive Buildings; but than 'twas only comparatively, when there was so much laid out upon these Structures, that there was nothing left to bestow on the living Temples of the Lord; and they had such a mistaken Zeal for adorning Churches, that they starved the Poor; and did not provide a competent Allowance for those who served at the Altar.  
And now what remains, but that we who profess ourselves Members of the Church of England, endeavour to adorn our Profession by a diligent and constant Attendance on the Public Offices of Religion, by a due Preparation of our Minds for these Holy Duties, and a devout Comportment of ourselves in the performance of them, and a Filial regard to all those Devout Rites and Solemnities enjoined us by our Superiors: That so we who are now Members of the Church Militant, may as far as the frailty of our Condition will permit, resemble that hidden Dignity and Glory, wherewith the Church Triumphant in Heaven is glorified, and Worship our God in the Beauty of Holiness.   

SERMON VI.  1 THES. V 22. 
Abstain from all appearance of Evil.  
THE latter part of this Chapter is a Recapitulation of several Truths delivered in the Body of this Epistle, between which there is no strict Connection, neither have they any exact dependence one upon another; only the words of the Text, and those which go immediately before, do bear some Relation. For in the Verse before the Text the Apostle gives Directions concerning our Practice of those things which are Good: We must carefully examine all things by the Touchstone of God's word, whether Doctrines or Practices, and we must distinguish between those which seem and appear to be good, and those which are really so; We must reject the one, and hold fast the other. Prove all things, hold fast that which is good: But we must take quite different Measures, in relation to those things which are Evil, which either are plainly contrary to the Law of God, or which we have any probable Reason to suspect are so: We must abstain from all appearance of Evil. There is indeed another Interpretation of these words; those who follow the Syriac Version render them, Abstain from every kind of Evil: But since this Word is not so rendered in any other place of the New Testament, nor is there any Reason from the Scope and Coherence of the words to translate it so, I shall rather choose with the Generality of Interpreters, to follow the vulgar Translation, and render it as in my Text, Abstain from all appearance of Evil; and the rather, 
Phil. 4. ●●.  because the positive part of this Precept, is contained in other places of the Holy Writ.  
The words thus understood may be considered, either as they relate to the Articles of our Faith; or, as a Rule for the directing our Lives and Conversations: The latter of these is chief intended in the Text; and therefore my present Enquiry shall be, What those Actions and Practices are which have the appearance of Evil, and from which we are commanded to Abstain. That I may give a more plain and satisfactory Answer to this Question: I shall consider these words, 1. Absolutely; and 2. As they bear a Respect and Relation to our Neighbour.  
First, Taken absolutely, they may be resolved into this Proposition.  
That we must not do any Action, which either really is, or has the Blush, or appearance of Evil.  
Secondly, If considered with Respect to our Neighbour they import,  
That we must abstain from all such Actions which may probably be an occasion of Offence, or Scandal to our Brother.  
First, I shall consider the words absolutely, and then they import these three things.  
I. That we must abstain from every Action, Word, or Thought, which is contrary to the Divine Law.  
II. That we must abstain even from lawful Actions, if they appear Evil to us.  
III. That we must abstain from all such Actions, which have any Tendency to incite, ensnare, and tempt us into Sin.  
1. That we must abstain from every Action, Word, or Thought, which is contrary to the Divine Law, though it may appear of never so little Concernment. Whatsoever is a breach of God's Law, tho' in the smallest, and most inconsiderable Circumstance, must be carefully avoided by us; because every such Transgression will expose us to God's Anger, and by Consequence render us liable to everlasting Punishment. Let us therefore carefully avoid even the lighter breaches of our Duty, let us make a Covenant with our Eyes, and set a watch over the thoughts of our hearts, and take Care that we do not offend with our Tongue; remembering that at the last day, every idle word must be accounted for, and that in God's Book, all the Thoughts and Intents of our Hearts are recorded. Some Sins are indeed of a deeper Dye than others, and do admit of more heinous Aggravations: Sins committed wilfully and presumptuously, are more hateful to God, wast the Conscience more, and by consequence are more dangerous to the safety of our Souls, than those Sins into which we are betrayed by the frailty of our Natures, and the surprise of a Temptation. But if we consider Sin in itself, and in its own Nature, no Sin can be small or little, or as the Papists speak, Venial; for every Sin is a wilful Transgression of the Law of God, 
1 Joh. 3.4.  and whoever wilfully offends God, justly incurs the Sentence of eternal Damnation: Nay even the lighter breaches of our Duty, may be attended with such Circumstances and Aggravations, as may render them of more pernicious Consequence unto us, than those which in their own Nature imply a greater Gild; a small Injury done on purpose, to vilify and reproach us, is resented more heinously, than when we sustain a greater Damage through the Folly and Inadvertency of our Neighbour; and therefore we have Reason to conclude, That the least Sin wilfully committed, and obstinately persevered in, will deprive us utterly of God's Favour and Protection. How vain and dangerous then, is that known distinction of Sin amongst the Papists, into Sins venial, and Sins mortal (i. e.) as they explain it, into such Sins as do deserve eternal Damnation, and such as only deserve some Temporary Punishment? Especially since under the Head of venial Sins, they rank the grossest Enormities; so that even Murder shall become a venial Sin, if committed to maintain a Man's Honour, or under Pretence of returning some trivial Affront. A Box on the Ear, has been made by some Jesuitical Casuists, a justifiable Provocation for a Man to imbrue his hands in the Blood of his Neighbour; tho' our Saviour has in express Terms determined the quite contrary; so plainly do these Men make void the Law of God, by their Traditions and Distinctions. But,  
2. We must abstain even from lawful and justifiable Actions, if they appear Evil to us. For we are told, That whatsoever is not of Faith is sin (i. e.) 
Rom. 14.23.  whosoever doth any Action without that persuasion and assurance of Mind, of the Lawfulness of his do (which is here called Faith) he sins in so doing. 'Tis therefore our Duty to Act according to the present Persuasion of our own Minds; and having used the best means to inform our Consciences of what is good and lawful, convenient and most expedient to be done, and by consequence most pleasing unto God; to walk according to our knowledge, in Uprightness and Integrity: And there is no Question, but he who thus Acts according to the Light of his own Conscience, and performs what he sincerely believes to be his Duty, will be more excusable when he doth amiss; than that Man who thinks he Acts in Contradiction to the Divine Will, and his own Knowledge, tho' he should happen to be in the right: For no Actions are good, without the rectitude of the Will of him who performs them; and therefore he who resolves upon an Action which he believes to be a Transgression of the Divine Law, doth violence to his own Conscience, and commits a very heinous Sin, tho' the Action in itself should be lawful and Praiseworthy. For our Conscience is God's Vicegerent in our Souls, and sustains the part of a Judge, as well as a Witness and Accuser; and supposing our Conscience duly informed, whilst we follow its Determinations, we cannot do amiss. But yet this is not so to be understood, as if we were hereby excused from performing a known, and absolutely necessary Duty; only because we are not fully satisfied, in the Lawfulness of every minute Circumstance, which is required to the performance of it. This would administer Fuel to such perplexity and scruples in the Service of God, as would render Christ's easy Yoke far more Burdensome, than all the Rites and Ceremonies of the Jewish-Law. If therefore we are commanded by an unquestionable Authority, to perform an Action which our Consciences tell us, is lawful and necessary to be done; our Christian Prudence will direct us not to be too nice, in weighing every particular Circumstance, but in this Case to prefer our Submission to a known Law of God, or our lawful Governors, before the trivial Doubts, of an unsettled and wavering Conscience: And the Reason is plain, because the wilful Omission of a known Duty, is certainly a grievous Sin; whereas we are not certain, whether the performing of it, with that questionable Circumstance, is so or no; and therefore common Prudence will direct us, rather to venture upon some Circumstances of an Action we are not so fully satisfied in, than on the Omission of a known Duty, which is certainly a Sin; and to abstain from those Actions which are manifestly Evil, rather than from those which have only the Appearance of it: Thus a common Soldier is obliged to execute the Commands of his Superior Officer, a Servant of his Master, without playing the Casuist, and nicely enquiring into the Reason of them; they are only the hands which are to execute what the Head Commands, and if the Action is not plainly Contradictory to the known Laws of God or the Land, they ought to Obey: Their Superiors will be answerable for all the lesser Defects, whilst there will be great Allowances made to that Man, who for the maintenance of Order and Discipline, Peace and Charity, not only Sacrifices his own private Opinions, but squares his Actions in things of lesser moment, so, as to comply with the great Ends of Government. But,  
3. We must abstain from such Actions, as have any Tendency to incite, ensnare, and tempt us unto Sin; and avoid as far as possibly we can, all such things as are the necessary Occasions, and Incentives unto Evil: For he that wills the Cause, wills the necessary Effects, and Consequences which follow thereupon; he that exposes himself to Temptation is Blame-worthy, tho' he doth not fall into it, nor is overpowered thereby. 'Tis the Business and Duty of a reasonable Being, by reflecting on its past Actions, to collect from thence, what will be the necessary Effects and Consequences of things; and to avoid not only those things which are Evil in the least Degree, but also all those which were the Inlets and Inducements to it. The true spiritual Warrior will not have any Parley with his Enemy, he stands continually on his Guard, and will not suffer him to make the least Approaches towards him; well knowing that he is only then secure when his Enemies have not the Power and Ability to hurt him; and that the first step towards his Ruin is to be secure; 
Psal. 30.6.  and to fancy he stands so fast, that he can never be moved. It will be therefore the wisest Course for every one to consider; what Sins he is most addicted to, what Vices bear the greatest sway in his Temper and Constitution, how he comes to be betrayed into these Sins, what were the Occasions, the Motives and Inducements to them; and let him take up the Resolution of the Psalmist, I will set no wicked thing before mine Eyes, 
Psal. 101.3.  I will remove far from me all such Objects and Examples, Shows and Appearances, as may prove a snare to me, and betray me into Sin.  
Thus for Example, If he finds himself of a malicious and revengeful Temper, let him as much as possibly he can avoid being Angry; let him endeavour to subdue and keep under his Passion, when first raised, and throw these Coals out of his Bosom as soon as he can, for 'tis impossible that he should retain them long the●e, and not be burnt: Anger maintained and encouraged turns naturally either into Fury, or Malice; and when once it degenerates into either of these Devilish Tempers of Mind, who knows what will be the mischievous Effects of it? That spark which might easily have been suppressed, will be ungovernable when blown up into a Flame; and therefore 'tis the safest way, either to bring ourselves to such a meek and humble Temper of Mind, as not to be angry at all: Or to restrain it within its due Bounds, and hereby prevent its being criminal and sinful. If he finds himself addicted to Uncleanness and Lust, let him make a Covenant with his Eyes, 
Rom. 13.14.  and abstain from all such things, as make provision for the Flesh; let him give himself up to Fasting and Prayer, and use such wholesome Mortifications, as may bring his Appetites into Subjection to the reasonable Powers of his Soul. If Drunkenness is his darling Vice, let him not look upon the wine when it is red, when it gives its colour in the Cup, when it moveth itself aright, but consider that at last it biteth like a Serpent, 
Prov. 23.31, 32.  and stingeth like an Adder. Let him put a knife to his throat (in Solomon's phrase) when he is in pleasant and agreeable Company, (i. e.) consider the Danger he is in of abusing those Blessings of God to Intemperance and Luxury, which were designed for his Comfort and Support; and let him as much as possibly he can avoid all such Places and Company, as are likely to promote Excess and Riot. Thus we find that Joseph being solicited by his Lascivious Mistress, to defile his Master's Bed, would not so much as hearken unto her, 
Gen. 39.10.  or tarry with her in the house. The Nazarenes being forbid the use of Wine, would not eat the husk and kernel of the Grape; nay so careful were they to avoid all the Temptations to Sin, that they would not so much as pass through a Vineyard, lest they should covet the forbidden Fruit. Very remarkable is the Example of that excellent Emperor Theodosius, who being betrayed to some rash and sinful Actions by the sudden transports of his Passion, obliged himself never to execute any matter of moment, till he had first repeated the Lord's Prayer; that by giving himself time for second and more sober Thoughts, he might calmly deliberate what he ought to do. Many more Instances might be added, were it needful; this being a Rule of daily use, and practised by Heathens as well as Christians.  
And now having endeavoured to state this Question, how we ought to abstain from all appearance of Evil in matters Practical, in Relation to ourselves, I shall proceed to show,  
Secondly, How we ought to abstain from all appearance of Evil with Relation to others; for the doing good to others, is as absolutely necessary, as the being good ourselves; and our great Business in this World, next to the Salvation of our own Souls, is the being beneficial to our Neighbour, and the endeavouring by all ways possible to promote his Spiritual and Temporal welfare; whereby we shall not only please God and glorify him, but pursue our own true Interest also: For since every Man has a share in the good of that Society in which he lives, whatsoever benefit accrues to the Community, must in the end redound upon every particular Member of it; and therefore the best way to secure to ourselves the Help and Assistance of others, when we have occasion for it; is to be as useful and helpful, as possibly we can be to those who are embarked with us in the same common Interest. 
Rom. 5.9.  For a good Man one would even dare to die (says the Apostle.) Goodness or a Charitable disposition towards our Neighbour (i. e.) an Inclination to do all the Good we are able to all Men, is a Temper of Mind, which carries such endearing Charms along with it, that a Man would rather venture his own Life, than such a Benefactor to Mankind should be deprived of his: And therefore 'tis both our Duty and Interest, to employ all those Talents God has entrusted us with for the common Good, and to lay out our Time and Thoughts in being beneficial to those amongst whom we live; in instructing the Ignorant, reproving the faulty, making Peace amongst such as are at Variance, and administering to all the Necessities of our Brother, and expending in works of Charity, whatsoever we have more than will make a comfortable Provision for ourselves and Families, according to that Station and Condition in which God has placed us in the World. This is a Duty laid down negatively in the Text. We must abstain from all appearance of Evil. (i.e.) We must set so strict a Watch over all our Words and Actions, that we neither speak nor Act any thing which may be to the Prejudice, or Offence of our Brother: we must not only take Care, that we be not openly injurious to him, or do him wrong in his Person, Estate, or Good Name; but we must avoid speaking any word that looks like an Injury, or has though but an obliqne Tendency to his Disparagement and Disgrace, or which has any Probability of being misinterpreted for an Affront; if we foresee it may draw any ill Consequence after it, or give him any Cause of just Offence, we ought to restrain ourselves, and by no means to utter it. And if so, then herein is employed, that we do to our Neighbour all the good Turns which lie in our Power, that we love him as ourselves, and make our own Self-love the rule and measure of our Words, and Actions towards him, and in all things dealing with him, as we ourselves if we were in the same Circumstances, 
Matth. 7.12.  would desire to be dealt withal. All these positive Duties are contained in the words of the Text, and as strictly enjoined us, and as Emphatically expressed, as they could be by any positive Command.  
This is a Duty dictated to us by the Light of Nature, enjoined us almost in every Page of the New Testament, and enforced by the most powerful Inducements, our unquestionable Interest, both here and hereafter. A Duty which God seems so concerned for, that he has declared he had rather dispense with his own immediate Service, than it should be omitted; 
Matth. 9.13.  he is better pleased with Mercy (i. e. doing good to our Neighbour,) than with Sacrifice: A Duty which even the worst of Men, those who seem to have cast off all Fear of God, and Sense of Religion think themselves obliged to perform. For a Sense and Principle of Honour, is sufficient to engage Men to bear a sincere Affection to their Country and their Friend, to be just and faithful in their Deal, and punctual observers of their Word. We may find Examples enough amongst the Heathens, of those who have been Patriots to their Country, and have given the world the most generous Instances of an inviolable Friendship; and therefore I shall urge no more Arguments for the performance of so plain and necessary a Duty, but proceed to lay down some Rules to direct us in the Practice of it. And since our Actions are either Good, or Evil, or Indifferent, I shall lay down three general Rules, in Relation to every one of these: And,  
I. We must not be so desirous of doing good to our Neighbour, as to do any Action in its own Nature, or by necessary Consequence Evil; tho' we are assured some great good might be effected thereby.  
II. We must sometimes omit even good Actions, when they may probably be the Occasion of some Evil, or a reasonable Offence may be taken at the performance of them.  
III. In things indifferent, 'tis our Duty many times to abridge ourselves in our Christian Liberty, for the good of our Brother, and to abstain from such things which we foresee will give him just occasion of Scandal and Offence. And,  
1. We must not do the least evil Action under this Pretence, that much Glory will accrue to God, or much good to our Neighbour thereby; for God has not given us any Permisson, much less has he laid upon us any Necessity of committing the least Sin, tho' upon never so plausible a Pretence; he has chalked out to us the plain Path of Integrity and Honesty, and has placed a Monitor within us, which continually gives us this Advice, 
Isa. 30.21.  This is the way walk therein; and whenever we go astray through the Solicitation of a prevailing Lust, he recalls us unto the Practice of our Duty. As the end to which all our Actions ought to tend, is Holy; so he has appointed such means to attain it, as are pure and Holy too; and has given us sufficient Power to do our Duty, without making use of any indirect means. It highly derogates from the Honour of an absolutely good and all powerful Being to fancy, that he cannot bring about his Designs by just and lawful means; or that he has any occasion for the Sins of Men to advance his Glory. What can any Man have to say for himself more than Vzza had, 1 Chron. 13.9. who driving the Cart in which the Ark of God was placed, and seeing the Oxen stumble, so that the Ark was in manifest Danger of falling, put forth his hand and took hold of the Ark, which was only lawful for the Priests to do; and we are told Verse 10. That the anger of the Lord was kindled against Vzza, and he smote him, because he put his hand to the Ark and he died there before God. St. Paul has plainly determined this Point with a God forbidden. And not rather as we are slanderously reported of, 
Rom. 3.6.8.  and as some affirm that we say, Let us do Evil that Good may come, whose Damnation is just. The Almighty Arm of God is sufficient for the Government of the World; and since he can bring about the wise Designs of his Providence, by an immediate Act of his Power, he has no need of our Assistance: And therefore when we venture upon any unlawful Action out of an honest Design (as we think) of doing good, we usurp God's Prerogative, and interpose in that which doth not belong to us: Like undisciplined Soldiers we run out of our Ranks, and leave the Posts in which we were placed; and tho' we may do some Service, yet we must expect to be punished for our Mutiny and Disobed nce. And for the most part God blasts the Designs of such Men, who care not what means they make use of to bring them about: They are generally unsuccessful in their Erterprises, and convinced by fatal Experience, that the most hopeful Attempts prove Abortive, unless prospered and protected by the Divine Grace and Blessing; thus it is for the most part, but whenever it proves otherwise, and God sees it fit to permit evil Men to prosper for some time, yet there is always some fatal Calamity or other, which either attends, or follows such sinful Actions; and puts a plain difference between the Uprightness of the Righteous, and the crooked and perverse Ways of the wicked. Let us therefore never be prevailed on to do the least Evil, tho' for a good End; for God has obliged us to do no more Good, than lawfully we can do; nay Good ceases to be so, and turns into Evil, when brought about by unwarrantable Means: For to a good Action 'tis necessary that every Circumstance do concur, and that the means as well as the end is agreeable to the Laws of God; tho' a Deficiency in any one Circumstance is sufficient to denominate it an evil Action. 'Tis therefore our wisest Course to make the Law of God, the Rule of all our Actions, and he who is justly sensible how often he transgresses this Law, will never be guilty of the Folly, of endeavouring to be righteous overmuch, and to do what God has not made his Duty. But this is not all. For,  
2. It may so happen, that a good Action lawfully may and aught to be omitted, when some Evil may proceed, or some Scandal may be taken at the performance of it. For tho' we are always obliged to do all the good we can, yet we are not obliged to do it at all times; 'tis in many Cases left to our own Prudence to determine, what times and places are most fitting and convenient for the performance of some Duties. The positive Command of God ought certainly to be obeyed and executed, when commanded us, how pernicious soever the Consequence of it may seem to be; because the Omission of a known Duty is a wilful Sin: Yet when only the Duty in general is commanded us, and the time and manner of the performance of it left to our own Discretion; then our Christian Prudence will direct us so to perform it, as most Glory may redound to God, most good to our Neighbour, and we ourselves may reap most benefit thereby. Our Saviour Christ doth exhort us to imitate the Wisdom of the Serpent, 
Matth. 10.16.  as well as the harmless Simplicity of the Dove; and 'tis the great Wisdom of a good Man to manage and husband wisely the Opportunities of doing good, that every Duty may be performed in its proper time and place; for as he who gives seasonably is said to confer a double Benefit: So he that has the Skill to fit out every Duty with its proper Circumstances, will entitle himself to the more excellent Reward in the World to come. For it sometimes happens that an indifferent Action performed in due time and place, may have an admirable influence on those who behold it, and be the occasion of much good, and then every good Christian ought to embrace so happy an Opportunity: At another time an Action which in itself is Good and Praiseworthy may be the occasion, that God may be blasphemed, and our Neighbour injured; and then 'tis certainly our Duty to omit that good Action, till some more convenient Opportunity presents itself. This is the meaning of that excellent Rule of the Schools, Affirmativa praecepta obligant semper, sed non ad semper, (i. e.) though the positive Commands of God are always obliging, yet they do not always limit us to the present time of performing them. I shall make this plain by an instance or two; to reprove those who do amiss, especially those who are committed to our Care, and live under our Jurisdiction, is our unquestionable Duty, and enjoined us by the Laws both of God and Man, but when this Duty must be performed, is left to our Christian Prudence and Discretion; for many times, it will be necessary to wink at their Faults, and pass by their Miscarriages, and to leave the Correction of them till some other Opportunity, when we have the Prospect of doing more good by it, herein following the Advice of our Blessed Saviour, 
Mat. 7.6.  Give not that which is holy unto Dogs, neither cast ye your Pearls before Swine, lest they trample them under their feet, and turn again and rend you: To give our Alms in Public may sometimes be our Duty, that we may encourage others to be liberal to the Poor, and so let our light shine before men, 
Matth. 5.16.  that others seeing our good works may glorify our father which is in heaven: But when this End is so far from being obtained by the Public Distribution of our Alms, that it gives others occasion to believe that we are Proud and Vainglorious, and do it only to be seen of Men; then the more private our Almsdeeds are, the more acceptable they are unto God, And our heavenly Father who sees in secret will reward us openly. 
Matth. 6. ●●.  It were easy to heap up many more Instances of this Nature, but these may suffice; and therefore I shall only add, That since it must be left to every one's Prudence, when these Duties are to be performed, and when omitted, therefore no strict Rules can be given for the performance of them, but only in the General we make this useful remark; That then we Act with the greatest Prudence and Discretion, when we pursue those Ends, for which those Duties were at first instituted and commanded us: Thus he Administers Reproof best, who most prevails upon the Person Reproved to reform and amend; and he gives his Alms to the best Purpose, whose Charity is most extensive and seasonable, in relieving the Necessities of his poor Brother.  
3. In things indifferent we ought to abridge ourselves in our Christian Liberty for the good of our Neighbour, and to abstain from such things as we foresee, will give him just occasion of Scandal and Offence. For though every Man is the nearest to himself, and that first Principle of self Preservation engages us in the first place to consult our Good and Happiness; yet where some great benefit will accrue to my Neighbour, by an Action which brings to me only some inconsiderable Loss and Detriment, I ought to remove the Consideration of my own Advantage, to make room for the greater Good of my Neighbour: And so on the other hand, when I foresee that my Neighbour will receive any prejudice by any indifferent Action of mine (i. e. by any Action which I am no ways obliged either to do, or not to do) I ought to abstain from it: Now because this is a general Rule which will admit of some Difficulty in the Application of it, I shall endeavour to give some more particular Directions for the Government of our Practice herein. And,  
1. We must abstain from all such indifferent Actions, as we foresee will be a snare in the way of our Neighbour, and tempt him to the Commission of any Sin, or the Omission of any known Duty. For since a good Man cannot but be troubled and afflicted, when he sees his Neighbour fall into any Sin, and hereby dishonour God, and ruin his own Soul; therefore it must needs be incumbent upon him to use all means possible to prevent it, and rather to retrench himself in his lawful, and innocent Enjoyments, than his Neighbour should receive any prejudice thereby. As for Example, the drinking a Health is an indifferent Action, which I may do or let alone, without the Commission of any Sin; but when I foresee that the beginning of a Health, or the drinking of it, will be a Shooing-horn to Intemperance, and an occasion of drinking more than is fit; or when some in the Company may be disgusted thereby, or it may be a probable occasion of breeding Differences and Quarrels amongst them; then at such a time and in such a place, 'tis my Duty to abstain from it. Innocent and harmless Recreations are certainly indifferent Actions, but when the spending our time in these Recreations, will occasion the neglect of our Duty, either to God or Man; when they will be a snare in the way of our Neighbour, either by betraying him into extravagant and sinful Passions, or spending that Time and Substance which ought to be employed in providing for his Family, than they have the appearance of Evil, and must be avoided.  
2. When an indifferent Action is liable to be mistaken, and my Neighbour may hereby be induced to do an Action which is utterly unlawful, than I ought to abstain from it. Thus it was the Custom of the Primitive Christians, to go daily to the Tombs and Monuments of the Martyrs, and to pray by them, that by the remembrance of their holy Lives, and patiented and courageous Deaths, their Zeal might be kindled, their Devotions rendered more fervent, and that they might take up more steadfast Resolutions of following their Examples: But when from Praying at the Martyr's Tombs, they began first to commemorate them in their Prayers, and then to pray to them, and at last to make Mediators and Intercessors of them; when this indifferent and at first Praiseworthy Custom was thus grossly abused, than it was high time for every good Christian to refrain from it.  
3. When my doing an indifferent Action, may induce my Neighbour (who is not satisfied in the Lawfulness of it) to do the same Action, than I ought to abstain from it. This was that famous Case of the Romans, who being but newly initiated into the Christian Religion, and therefore not fully instructed in the Extent and Latitude of their Gospel Liberty, thought it unlawful to eat Meats sacrificed to Idols, and therefore St. 
2 Cor. 6.3.  Paul commands that they should give them no offence, which Beza Interprets, Ne quidpiam ad quod possint impingere, etc. (i. e.) that those who thought it lawful to eat these Meats; should not tempt those Persons to partake of them, who were of another Opinion; but ●ather to endeavour to satisfy them of the Lawfulness of it, and to bear with them, and give them no occasion of Offence till they were better informed.  
Lastly, We ought to govern ourselves after such a manner in all our indifferent Actions, that we may recommend ourselves to the good Opinion of our Neighbour, and endeavour hereby to gain an Interest in his Affections, that we may be enabled to do him more good, and to promote the Glory of God in the world. And therefore if we foresee, that by any indifferent Action we shall forfeit his good Opinion, or that our indifferent Action is liable to his rash Judgement, uncharitable Censures, and will give him occasion to harbour Malice, and Illwill in his Mind, then 'tis our Duty rather to retrench ourselves in our lawful Liberty, than to be the occasion of so much mischief to our Brother; or to exclude ourselves from the blessed Opportunities of doing him good; for 'tis the Apostles Advice, That we should not only think on those things which are just and honest; 
Phil. 4.8.  but whatsoever things are lovely, whatsoever things are of good report; if there be any Virtue, if there be any Praise, think on these things.  
But here I shall interpose one Caution, that in all these Cases 'tis supposed, that the Action still remains indifferent: For those Actions which are in their own Nature indifferent, may become necessary by some Circumstance limiting and bounding them; and if my indifferent Action, is annexed to a necessary Duty, or determined by a lawful Authority, I am no longer at Liberty which way to Act, nor will an appearance of Evil be a sufficient Excuse, for my abstaining from it. These are some of those Rules which the best Casuists have laid down, but yet they will not reach to all particular Cases, and where they fall short, our Christian Prudence will be the best Guide and Director, hereby following the Example of the Apostles of our Saviour Christ, who did not live themselves up to any particular Rule, but in indifferent Matters, suited their Actions to the Exigences of things, and comported themselves so, as that they might best promote the Glory of God, the good of the Church. If therefore we have to deal with such, as having had leisure, and parts, and Opportunity to examine things, may reasonably be thought to descent from us, our of Interest and Design, and are so unjust as to deny us, that Freedom which they themselves enjoy; my Advice is to stand fast in that Liberty with which Christ has made us free, 
Gal. 5.1.  least by any mean and undue Compliances we should confirm the Erroneous, shake the Faithful, encourage the Adversary, and disturb the Peace of the Governments, both in Church and State, which is settled amongst us: But of others let us have Compassion, 
Jud. 22.  making a difference; those who are indeed weak in the Faith, and for want of a due Information are scrupulous in the lesser matters of Religion; let us instruct them in the Extent of their Christian Liberty, and the Lawfulness of those indifferent things, they are offended at; let us be careful that we do not give them just occasion of offence, or disgust them either by our Words or Actions; but endeavour to win them over by all the lawful Arts and Endearments of Kindness and Condescension: And if we must still differ in smaller Matters, let us love as Brethren: If we cannot be of one Mind and of one Opinion, Yet let us be all of one Heart and of one Soul. Amen and Amen.   

SERMON VII.  ECCLES. V 1. 
Keep thy foot when thou goest into the House of God, and be more ready to hear than to give the Sacrifice of Fools: for they consider not that they do Evil.  
THE Design of the Royal Preacher in these Words, is to persuade his Hearers, to approach with humble Reverence, both of Body and Soul, into God's immediate Presence, and to behave themselves during the time of Public Worship with a becoming Decency and Devotion; to come into his House with ●ouls affected with awful and reverential Apprehensions of his Divine Majesty, with open Ears and obedient Hearts, disposed to do whatsoever he commands them. Keep thy foot (says the Wise Man) when thou goest into the House of God. (i. e.) Prepare and fit thyself to partake of these holy Ordinances, compose thy Mind and thy Body to a Behaviour suitable to the Dignity of those Duties thou art about, and the weight and importance of them. The Expression is a plain Allusion to the Custom of the Eastern Countries, of plucking off their Shoes when they made any Profession of solemn Respect, or trod on Consecrated Ground, and of washing their Feet before they entered the Palaces of their Kings, or the Places dedicated to God's Public Worship. Of these Customs we have several Instances in the holy Scriptures, 
Exod. 3.5.  when God appeared unto Moses in the Bush, he commanded him to put his shoes from off his feet, because the place whereon he stood was holy ground. And the Captain of the Host said unto Joshua, 
Josh. 5.15.  lose the shoe from off thy feet, for the place whereon thou standest is holy. Losing or plucking off the Shoe was a Ceremony of the same import, with uncovering the Head amongst us, a Token of Respect and Reverence: And therefore they washed and made clean their Feet when they went into Public Assemblies: So that Keeping the feet is a very proper Expression to denote that Respect and Veneration, that Humility of Mind, which is a requisite Qualification for every devout Worshipper, who enters into the House of God, and that Reverend demeanour of himself whilst he is there. Keep thy feet when thou goest into the House of God, or (as the Original may be rendered) when thou comest into the House of God, which denotes to us, both how we ought to Prepare ourselves before we come to the place of God's Public Worship, and how we must comport and demean ourselves when we are there: And therefore 'tis presently added, And be more ready to hear, than to give the sacrifice of fools; (i.e.) be sure to bring an attentive Ear, and an obedient Heart along with thee, with which God will be better pleased, than with those Sacrifices whereby wicked Men think (tho' very foolishly) to appease the Anger of God, and to render him favourable and propitious to them, tho' they lead their Lives and Conversations never so contrary to his Laws: for they consider not that they do Evil, they do not consider that God has openly declared, That he hates and abhors the Sacrifices of such Men, who offer them up with unclean hands, and an impure heart; such as those who think that their Attendance upon the public Offices of Religion, will atone and make amends for the wickedness and immorality of their Lives: This being the plain meaning of the words, I propose to make some Enlargement upon them, under these following Heads.  
I. I shall consider how we ought to Prepare ourselves before we join in the Public Worship of God.  
II. How we ought to demean ourselves whilst we are Worshipping him.  
III. What is to be done after the performance of the public Duties of Religion.  
1. How we ought to Prepare ourselves before we join with the Congregation, in the Public Worship of God.  
For our Edifying and receiving benefit by the Public Duties of Religion, in a great measure depends on a due Preparation for them, 'tis to no Purpose to sow the good seed of the Word, unless our Hearts are manured and cultivated, Prepared and disposed to receive it. Our Prayers will be turned into Sin, 
Isay 29.13.  if whilst we speak to God with our lips, our hearts are far from him, nor will our receiving the Sacrament of the Lord's Supper be of any use to us; if whilst we are partaking of the Holy Elements, we cherish and harbour sinful, and impure Thoughts. And here it may be seasonable to take notice of a dangerous Mistake, which many of the Professors of Christianity are guilty of: They pretend to have a deep and serious Sense, what a weighty and solemn Duty the receiving the Sacrament of the Lord's Supper is, and 'tis for this Reason that they forbear it, because they think they are not sufficiently prepared for it; and yet at the same time these very Men presume to come to the Church, to address themselves unto God's Throne, and hear his Holy Word without any Preparation at all, as if the Sacrament of the Lord's Supper was the only Duty of Religion, which required Care in the performance of it. Thus they are too nice and scrupulous on the one hand, whilst they are too negligent and profane on the other; they wholly omit one Ordinance of God, because they do not think themselves sufficiently prepared for it, and lose the benefit of all the rest, because they will not Prepare themselves at all. For what other Reason can be given, why Men who live so long under the most powerful Preaching of the Word of God, Edify so little by it, why their Understandings are so little improved in Spiritual Matters, and their Lives and Conversations so little bettered thereby; but because they do not bring prepared Minds, and good Dispositions along with them; their Thoughts are taken up with worldly Affairs, their Hearts are filled with corrupt Affections, and many wicked and impure Spirits have taken Possession of their Souls, and then no wonder, that the Holy Spirit of God doth not take up his abode with them, when they are not in a Capacity to give him any suitable Entertainment.  
Some Preparation therefore is absolutely necessary to be made before we attend on the Public Worship of God: Which may be performed after this or such like manner.  
Upon the Lord's Day, or any other day Dedicated to the Public Service of God, and set apart from our private Employments, to the more solemn Worship of our Creator, as soon as ever we awake, let our Souls be seasoned with some holy and devout Meditation. Let us consider, that at the same time the Sun salutes our Eyes, and refresheth our Bodies with his comfortable Beams, 
Mal. 4.2.  The sun of Righteousness doth arise with healing in his wings, and makes us the Overtures of some peculiar Favours: That this Day is set apart by the great God of Heaven and Earth, to receive the Homage of his Vassals, and to give them the Liberty of entering his Courts, appearing before his Throne, admiring his Excellencies, adoring his Perfections, celebrating his Praises, and laying open their Wants before him, and begging Supplies; and that therefore 'tis both our Duty and Interest to improve these Seasons of Grace, to Prepare ourselves to meet our God, and not only to put our Bodies into a Decent and becoming Dress, but to adorn our Souls with such Qualifications and Dispositions, as are requisite for Poor, sinful Men, when they appear before the great Creator and Governor of the World. And because the Preparations of the heart are from the Lord; 
Prov. 16.1.  it will be necessary to prostrate ourselves before the Throne of his Grace, and to beseech God, 
Jam. 1.17.  Who is the Author and Giver of every good and perfect Gift, that he will inspire our Hearts with holy Dispositions, and afford us the Assistance of his Holy Spirit, to enable us to cast out of our Minds, all vain and worldly Thoughts, to subdue all Carnal and corrupt Affections, and to offer up to him our Bodies and Souls, a pure, undefiled, and acceptable Sacrifice: That we may spend this day (especially that part of it, which i●●edicated to God's immediate Service) ●●ter so Holy and Devout a manner, as may promote our Spiritual Welfare, and hereby Glorify our Father which is in Heaven. 
Matth. 5.16.  Let us beseech Almighty God, that his good Spirit may go along with us through all the Duties of the day, and incite, strengthen, and confirm us in every good Work: That he would teach us to Pray with Fervency, and an holy Assurance that all our Requests (which are conformable to the Will of God) shall be granted us; to hear his Word with Attention, and firm Resolutions of performing whatsoever we are convinced is our Duty; and to Praise him with gladness and cheerfulness of Soul, with Hearts filled with the grateful Resentments of his Benefits, and Loving kindness towards us.  
In the next place let us read some Portion of the Holy Scripture, and make this the Subject of our Meditation; till the hour approaches when we are called upon to join with the Congregation in our Devotions, and we hear the Summons to attend God's Public Worship. It will then be time to enter upon a more particular Consideration, how we have passed the last Week, how well we have performed those Resolutions which we have formerly taken up, what Sins we have since been guilty of, what good Duties we have omitted, and that we should be sorry for these our Neglects, and bewail our Mis-carriages, and resolve that we will amend our Lives, and never be guilty of the same Sins for the time to come; but that we will walk more uprightly, and more exactly, in Obedience to all the Commands of God.  
This is that Preparation of Soul, which every one ought to make before he enters into the House of God. For God will not be served with unclean hands, and an unsanctifyed heart; he abhors even the most solemn Fasts of those Men, who smite with the Fists of wickedness; 
Isa. 58.4.  he expects that the sprinkling water should be sprinkled upon us, 
2 Cor. 7.1.  and that we should cleanse ourselves from all filthiness both of Flesh and Spirit, when we draw near unto him, And wash our hands in innocency, 
Psal. 26.6.  before we compass God's Altar. Let us therefore never omit this Examination of ourselves before we enter into God's House, when we have time and opportunity so to do: For tho' upon some sudden Emergencies, all this Precaution is not to be used, this Exactness of Preparation may be omitted, and a general and habitual Preparation of Mind will suffice; yet this will in no wise excuse the constant Neglect of this Duty, nor take off the blame from those Men, who live in the constant Omission of it; for 'tis highly reasonable to believe that Self-Examination is a Duty in some Degree as absolutely necessary to be performed before we attend God's Public Worship; as 'tis before the receiving the Sacrament of the Lord's Supper: Which Sacrament was anciently an Essential part of the Public Worship of God, tho' of late years it has been scandalously neglected. And therefore as when Men come to the Table of the Lord without due Preparation, 
1 Cor. 11.29.  they trample under feet Christ's holy Body and Blood, and eat and drink Condemnation to themselves: So when they frequent the House of God, and attend upon his Ordinances carelessly and negligently, they grieve God's Holy Spirit, provoke him to leave and forsake them, to give them up to hardness of Heart, and a reprobate Mind; 
Isa. 29.13, 14.  Forasmuch as this People (Says the Prophet) draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, therefore behold I will proceed to do a marvellous work, and a wonder; for the Wisdom of their wise Men shall perish, and the understanding of their prudent Men shall be hid. God doth not now always punish Profaneness and Coldness in our Devotions, with temporal Evils, and sickness in the Body, as formerly in the Primitive Church: But he has exchanged them for such as are far more dreadful, such as endanger the Soul, and take away the spiritual Life of a Christian. Every unsanctifyed approach which we make unto him, renders us more cold and indifferent in our Devotions, till at last i● leads us by degrees into open Profaneness and Atheism. Let therefore every one who desires to receive the blessed Influences of God's holy Spirit, and that his Soul may be a Temple fitted and prepared for him to dwell in; Let him I say, first cleanse his Heart by a due and strict Examination of himself, and a serious and hearty Repentance for the Errors of his ways; Let him thus keep his feet before he goes into the House of God (i. e.) observe what Paths he has walked in, how the Affections of his Soul are fitted, and disposed to partake of these holy Ordinances.  
Lastly, Whilst we are going towards the House of God, let us entertain ourselves with such Meditations as these. Let us consider the Glorious Majesty of that God before whom we are going to appear, that he is the great Creator, Preserver, and Governor of the World, who humbles himself to look down upon the Sons of Men, being exalted above all Praise, and exceedingly Happy and Glorious, above all that we can conceive and think: 'Tis this God who grants us Audience, and vouchsafes us the Favour of making our Addresses unto him: Let us consider also our own Vileness and Sinfulness, how unworthy we are of so great Favours, and hereby raise up in our Souls, that humble Awe and devout Reverence of the Supreme Being, 
Levit. 26.2.  which is required of every one who Worship's God. Thus the devout Cornelius tells Peter, That he and all the rest were present before God, 
Acts 10.23.  to hear all things which were commanded them by God, (i. e.) they had considered with themselves, who it was that was to speak to them, and that the words they were to hear, were not the words of Peter, a frail sinful Man like themselves, but the words of God. Thus before we present our Petitions unto God, we are commanded to consider that God is in Heaven, and we on Earth; (i. e.) that there is an infinite Distance between the Creator and his poor Creature; that he is the most Perfect, the most Glorious, and the most Holy Being, but we only dust and ashes, vile Earth and miserable Sinners; vile we are in our own Nature, but we have made ourselves much more so, by our manifold Sins, and repeated Transgressions. When therefore we approach the Holy Temple of the Lord, Let us say thus within ourselves; 
Gen. 28.17.  How dreadful is this place, this is certainly the place where the Lord dwells? I am now going to the House of God, to appear before the Lord Almighty, who has my Soul in his hand, and the breath of my Nostrils at his disposal, in whom I live, and move, and have my Being; I am drawing near to the King of Heaven and Earth, to present myself before his Face, to pay him my Homage, and to make him the Tenders of my bounden Duty and Service: Let me therefore put my Mind into such a devout Frame, as he will accept of, and take Care that I behave myself with Reverence, Decency, and Devotion. And now having brought you to the Temple. I proceed to show,  
2. How we ought to demean ourselves when we enter into the House of God, and whilst we are performing the Duties of Religion. And here I am to consider, 1. The Frame and Disposition of our Souls. 
Joh. 41.24.  2. The Gesture of our Bodies. God is a Spirit and will be worshipped in Spirit and in Truth, (i. e.) requires principally, and in the first place the Worship of our Souls, and then that of our Bodies.  
Now to a due worshipping God with our Souls, there are required these three things.  
I. Attention of our Minds to the Duty we are about.  
II. The Intention and Ardency of the Affections.  
III. The Consent of our Wills, and their Conformity to the Divine Will and Pleasure.  
1. If we would offer up unto God an acceptable Service, our Minds must be attentive to the Duty we are about; whilst we are praying to God for those Blessings we stand in need of, or praising him for those we have received, we must either be meditating on the God we Worship, or, the thing we desire or praise him for: For since Worship is the Acknowledgement of those Excellencies and Perfections which are in the Divine Nature, 'tis impossible we should have any serious Sense, or make any due Acknowledgement of these Perfections, unless we keep our Minds intent upon them: We may as well commend the beauty of an Object we never saw, and be taken with that Music we never heard, as admire and acknowledge those Excellencies we never thought on or considered. For to serve God with our Mouths, when our Thoughts are wand'ring some where else, and employed about some other Business, is but Lip-Worship at the best; a Sacrifice without an heart, which God will utterly detest and abhor. 'Tis therefore one of the principal Devices of the Devil, 
2 Cor. 2.11.  of which we ought not to be ignorant, to excite and stir up vain Thoughts in our Minds, during the time of Divine Worship, to divert them upon worldly and sinful Objects, and hereby to deprive us of that Benefit we might otherwise obtain, by a due and conscientious performance of these Duties. And therefore it ought to be the Care of all good Christians to stand continually upon their Guard, to bear a strict Eye over their Hearts, and as soon as ever they find any vain and sinful Thoughts spring up in their Minds, to cast them out: To restrain and bring back their wandering Thoughts, and never to make them their own by consenting to them, or dwelling upon them. Some Men are more addicted to roving and volatile Thoughts than others are, from their natural Temper and Constitution, and therefore are not so  for that which they cannot help: But 'tis then only they are faulty, when their Will closes with them, when they do not make Use of the most proper means to prevent them, (i. e.) A due and conscientious Preparation of their Hearts for Religious Duties; then do they corrupt their most Holy Offerings, and turn the Sacrifices of their Prayers and Thanksgivings into sin. Let it therefore be our first and principal Care to fix our thoughts, and keep them attentive to the Duties we are about, and we shall soon find that he who has thus well begun, has half finished his work: If we can but once bring ourselves to be serious and attentive, to apply our Minds to the Worship of God, this will naturally produce  
2. The Intention and Ardency of our Affections: 
Rom. 12.1.  For the Duties of Religion are in themselves so reasonable a Service, so excellently fitted to bring about those Ends for which they were appointed, and so agreeable to the Faculties of our Soul; that there is required little more to recommend them to our liking and delight, than a sober and serious Application of our Minds, and a daily and constant accustoming ourselves to them. It will be tedious and irksome to us at the first, to spend our time in Religious Duties, to pray and hear God's word, and meditate upon it; but when we have once got the Victory over our corrupt and stubborn Natures, by a daily Practice of these Duties; nothing will yield us so much Pleasure and Delight on this side Heaven, as the pouring out our Prayers before God, the laying open our Wants, and begging Supplies, the magnifying his Name for Benefits bestowed upon us, and communicating to others the grateful Resentments of our Souls. These are the Employments of Saints and Angels above, and will create a kind of Heaven in every good Man's breast, whose Mind is taken up with such glorious Conceptions, and joyful Resentments as these. 
Psal. 19.10.  These (as David tells us) are sweeter than the honey and the honey comb. Which made him choose rather, to spend one day in God's Courts, 
Psal. 84.10.  than a thousand elsewhere. Let us therefore Worship the Lord our God with all our heart, and all our mind, and all our soul. Let us embrace his Truth with our Understandings, treasure it up in our Memories, and caress it with our Affections. Let us pray unto him with Faith, Zeal, and Fervency; and praise him with a due Admiration of his Goodness, and grateful Resentments of his Mercy and Lovingkindness; and then nothing will remain but that,  
3. We close with it by our Wills, and conform them to his Divine Will and Pleasure. That we resolve to amend our Lives in every particular wherein we have done amiss, and to yield a sincere Obedience to the Laws of God, in every known Instance of our Duty; that we may not perform our Devotions, only that we may be thought to be Religious, but that we may be really so; and not only be wiser Men, but better Christians. For the end of all the Devotional parts of Religion is chief to lead us unto Practice; they are enjoined us as helps and means to assist us, To direct our Conversations aright, and that hereby we may be the better enabled to live up to the Rules of Reason and Religion. Do but take any particular Duty into your Consideration, and you will find, that it has a necessary influence upon our Lives, and a direct Tendency to assist us, in a due performance of our Duty. For Instance, would it not be absurd to imagine, that God has commanded us to Repent of our Sins, because he takes delight in the Sighs and Tears of the Penitent Sinner? For he who is a Being of infinite Goodness, is never better pleased, than when he is doing us good, and communicating his Blessings unto us: But the Reason why he commands us to Repent, is that he may make us sensible of the Evil Nature of our Sins, and the Misery and Ruin which our Vices betray us into; and that hereby we may be deterred from those Actions, which are so dishonourable to God, and so prejudicial to ourselves: Nor would it be more reasonable to Fancy, that our Prayers and Praises make any addition to his Glory, or increase his Happiness, for he is infinitely, and therefore perfectly happy in the Enjoyment of himself; but these Duties are enjoined us, that by the performance of them, our Souls may be more seriously affected with a humble Sense of our own weakness, and a grateful Resentment of God's Goodness, whereby we may be inclined to yield the readier Obedience to his Commands, and be drawn by these cords of a man to obey his Laws. I might instance in all the other Duties of instituted Religion, 
Hosea 11.4.  but from what I have already said it plainly appears, That all the parts of Public Worship do directly tend to make Men more Holy in this Life, in order to make them more Happy in that which is to come; and that then it doth obtain the End for which it was appointed, when we take up Resolutions of living better, and of conforming our Wills to the Divine Will and Pleasure.  
Thus I have showed what that Worship of our Souls is, which God requires of us; that it consists in the Attention of our Thoughts, the Intention of our Minds, and the Harmony of our Wills with God's Divine Will. I come to consider,  
2. How we ought to Worship God with our Bodies: For since our Bodies, as well as our Souls were the Workmanship of his hands, 'tis but highly reasonable we should pay him the Homage of them, and serve him also with our Bodies which are his. That we should dispose ourselves during the time of Divine Worship to such Decent, becoming, and reverential Gestures, that we may make it evident to all Men, that our whole Man is dedicated to his Service. And this will be best performed by bearing in mind this general Rule, That we put on that Gravity, and seriousness of Looks and Behaviour, and deport ourselves after such a manner, as the belief of God's immediate Presence, and the solemnity of his Worship requires from us.  
For though Irreverence, and Indecency in the Public Worship of God, is by too many esteemed a light and trivial Offence, and hardly worth taking notice of; which proceeds from this false Notion, they are prepossessed with; That if they serve God with their Minds and Spirits, 'tis no matter what their bodily Behaviour is: Yet this will be found to be a gross Mistake, and of dangerous and pernicious Consequence, if weighed in the Balance of the Sanctuary, and of unprejudiced Reason; for,  
1. Why should we believe those Men will Worship God with their Souls and Spirits, who will not Worship him with their Bodies? If they will not do so easy a thing, as to comport their selves decently and affectionately, during the time of Divine Service, 'tis not probable that they should perform, that which is far more difficult, to Worship him with Intention of Soul, and Ardency of Affection. It requires their utmost Diligence and Application, to keep their Minds attentive, and to go along with the Congregation in all the parts of Public Worship, which these Men will never take the Pains to perform, who both by their Looks and Gestures declare, That their Minds are in some other place, and employed on some other Business. A multitude of needless and insignificant Ceremonies, such as are enjoined in the Church of Rome, tend to divert our Minds from the business we are about, and make so much employment for our Bodies, that 'twould be very difficult to serve him with our Souls: But this cannot be laid to the Charge of our Religious Worship, nor do I plead for them; 'tis only a devout and reverential Deportment of ourselves I would enforce, a behaving ourselves with that Decency and Uniformity our Church prescribes, that Gravity and Seriousness, that humble Prostration of our Bodies and Souls, which becomes Men who are in the immediate Presence of the great God of Heaven and Earth. That this is our Duty will appear,  
2. From the Nature of Divine Worship, which (as I have formerly observed) consists in that Awe and Reverence which Men have for the Divine Majesty, and the Sense of that infinite distance which is between the Creator and his poor Creatures, who continually depend upon him for every thing they enjoy; which makes them approach his Presence with Humility of Mind, and a profound Adoration of his infinite Perfections, and will discover itself in their Looks, Words, and Actions: For there is so close an Union between our Souls and Bodies, that when the one is seriously affected, the other cannot remain unconcerned; when our Minds are filled with glorious Ideas of God's wonderful Perfections, his Majesty, Power, Goodness, and Lovingkindness towards us; we may as well think to carry Fire in our Bosoms, and not be burned, 
Prov. 6.27.  as to contain ourselves from discovering the Sentiments of our Minds, by visible Demonstrations.  
Besides 'tis Essential to Public Worship, that we make known the Thoughts of our Souls, by Public Tokens of Reverence and Signs of Honour; this being one chief end of our Worshipping God in Public, 
Rom. 15.6.  that we may with one mind, and one mouth glorify God, and incite and stir up one another, to praise and adore him, and declare to the whole World, what a Reverence we retain for his infinite Perfections; which can no other ways be done, but by our external Behaviour, and devout Deportment of ourselves. And therefore 'tis worth our Observation, That there never was any man deservedly eminent for Piety and Devotion, who did not join Bodily Worship with his mental Adorations. I shall only add a third Consideration.  
3. That God and his holy Angels are present in our Congregations, and therefore we ought to be more careful, that we behave ourselves Decently, and carry ourselves with Humility and Respect (uncovering our Heads, and bending our Bodies, and giving all the Signs of Attention and readiness to yield Obedience to his Commands) than we would be in the Presence of a temporal Prince. Did God appear in our Churches in a visible manner, as formerly he did in the Congregation of the Jews, there is no question but that the Dread of his glorious Majesty, would put every one of us into the most humble and devout Postures; yet God is here present of a truth though we know it not; God and his holy Angels do not only look down and behold us, but are as certainly present in this Congregation, as if we beheld them with our Bodily Eyes. Let us therefore prostrate ourselves before God, 
Psal. 95.6.  And kneel before the Lord our Maker; let us give him the Worship of our Souls, and of our Bodies, And praise him in the Congregation of his Saints, and bow down ourselves before him.  
3. I come to consider in the last place, what is to be done after the performance of the Public Duties of Religion. And here that the good Seed of the Word may take deep root in our Hearts; let us not give up our Minds to our secular Affairs, and worldly Thoughts, as soon as ever Divine Service is ended, much less should we let lose our Thoughts to Pastimes and Recreations, though never so innocent and harmless; for were there no Divine Command, common Prudence would dictate to us, that the best way to fix those Truths we have heard upon our Memories, is to take some time to recollect ourselves, and to digest what we have heard by serious Meditation; and that in all Probability the diverting our Thoughts to other Employments, will deface all those good Impressions the word of God has made on our Minds, blot them out of our Memories, and make those Truths which have been delivered like the Seed sown by the way side, 
Matth. 13.5.  which becomes a prey to the Fowls of the Air. Let us therefore spend some time in recollecting what the Preacher has delivered to us, in considering what Article of Religion has been explained, what Virtue has been recommended, what Vice reproved, what Arguments and Motives have been used, and in short, in comparing the Doctrine delivered with the written word of God; and if we find it agreeable to it, then let us treasure it up in our Minds, and transcribe it into our Lives. Let this be the chief end of hearing God's Word, that we may yield a more exact Obedience to his Commands, 
2 Tim. 3.15.  and grow wise unto Salvation.  
To this End, let us conclude all with our affectionate and fervent Prayers to God, that he would be pleased to enlighten our Understandings, open our Hearts, and incline our Wills, and to render his good Word effectual to the accomplishment of those Ends for which it was designed, that we may not be only bare hearers of the Word, but doers of the same. Let us praise and magnify his Name, for the many gracious Opportunities he has given us of entering his Courts, and approaching his Sanctuary, that we have the Liberty of Worshipping him in Public, and enjoy the glorious Light of his Gospel, whilst so great part of the World sit in darkness and the shadow of Death. 
Psal. 107.10.  And let us not only content ourselves with making a verbal Acknowledgement of these Favours; but testify our Thankfulness by a constant Attendance on his Worship and Word, and making it the standing Rule for the Government of our Lives and Conversations.   

SERMON VIII.  2 COR. XII. 9 
And he said unto me, my Grace is sufficient for thee.  
WONDERFUL good and Gracicious are the Designs of Providence towards Mankind, both as to this World and the next, and the end of all God's Dispensations in this Life, is so to exercise their Graces, to implant in them such virtuous Dispositions and Habits, that they may be capable of the Enjoyment of that infinite and eternal Happiness, which he has prepared for them hereafter. And therefore 'twas excellent Advice, tho' from the mouth of an Heathen. 
— Si vis consilium  
Permits ipsis expendere numinibus, quid  
Conveniat nobis, rebusque sit utile nostris:  
Nam pro jucundis, aptissima quaeque dabunt dii,  
Charior est illis homo, quam sibi—   
Which is as much as to say, Commit thyself, and all thy Concerns to Divine Providence, let him determine what is most convenient for thee, what is most, requisite in the Course of thy Affairs; for God loves Man, better than Man loves himself, and doth him good oftentimes against his Will, and though he denies him those things which are grateful and acceptable to his fleshly Appetites and Desires, to his carnal Lusts, and inordinate Passions, yet he gives him other Blessings which are more wholesome, and more profitable to him. Thus a careful Physician prescribes safe and beneficial, though unpalatable Medicines to his diseased Patient; and thus God deals with Mankind, mercifully and bountifully, and frequently denies his Requests and Prayers out of Kindness to him, that he may furnish him with those things which are more safe, and more convenient for him. This is an useful Lesson, and to be learned from St. Paul's Experience, as 'tis contained in the Text, and the two preceding Verses. Lest (says he) I should be exalted above measure, through the abundance of Revelation, there was given unto me a thorn in the Flesh, the Messenger of Satan to buffet me, lest I should be exalted above measure. For this thing I besought the Lord thrice, that it might departed from me, And he said unto me, my Grace is sufficient for thee: So that the words of the Text are an Answer to St. Paul's Prayer, wherein God instead of delivering him from the buffeting of Satan, which was the thing he prayed for, Promises to give him his Grace to endure it, which would be far more commodious and advantageous to him. My Grace is sufficient for thee. That I may Discourse with the greater Profit upon these words: I shall consider,  
I. What it is which God Promises. His Grace.  
II. The measure and proportion of it. Such as should be sufficient.  
III. The Person to whom it was promised, to the Apostle St. Paul. My Grace is sufficient for thee.  
As if God should have said thus unto him; I will not answer thy Requests, in exempting thee from thy manifold Troubles and Afflictions; but lest thou shouldest be oppressed by them, I will give thee what is more expedient for thee, to wit, my Grace which is sufficient for thee.  
1. What it is which God Promises, viz. his Grace: Which taken in the general, denotes the Power and Efficacy of the Holy Spirit, renewing the Soul to the Image of God, and continually strengthening, and guiding it in Obedience to his Will. Now from the same Spirit proceeds Diversity of Grace; there is Gratia gratis data, or the miraculous Unction of the Holy Ghost, whereby to one is given the Gift of Miracles, to another speaking with Tongues, to a third Prophesying; but this is not the Grace meant in the Text, 
1 Cor. 10.12.  for this was communicated to wicked, as well as to good Men, to Bala●● and Saul, and Caiphas and Judas, as well as to the rest of the Apostles; this was the occasion of tempting St. Paul to the Sin of Pride, of which he speaks in the Verses before the Text. And those excellent Gifts and Endowments with which this Apostle was furnished, tended to puff him up, and exposed him to the Buffet and Temptations of the Devil: But that Grace which upheld and strengthened him, and was sufficient for him; was what the Schoolmen call Gratia gratum faciens; or the Grace of Life. Such as are all the saving Gifts and Graces of the Spirit, which are wrought by his Help and Assistance in the hearts of Believers, such as Faith, Hope, Charity, Purity, Humility, and all other gracious Habits of the Mind, which the Apostle calls the fruit of the Spirit, and wherein the Image of God, the Power of Godliness, and the Spirit of Christianity do truly consist. 
Eph. 1.6.  This is that Grace which renders us acceptable unto God, and is in effect eternal Life unto us. This is that Grace which is best described by its Effects, 
Rom. 6.23.  Which illuminates our Understandings, teaches us those things we know not, 
1 Joh. 2.27.  and brings us to the Knowledge of the Truth; this renews the Image of God in our Souls, governs our perverse Wills and Affections, Counsels and Actions, God's holy Spirit leading, guiding and directing us in all our ways; 
Rom. 8.14.  this unites us unto Christ our Head, Comforts us in all our Affliction and Distress, whether of Body or Soul; and therefore the holy Spirit is called the Comforter, 
Joh. 15.26. Psal. 45.8.  and the Oil of Gladness. And lastly, It helps us in all our straits, and Supports us in times of the greatest Distress and Extremity; it keeps us from despairing of God's Mercy when we consider our manifold Sins and Transgressions, or from questioning his Providence, because of our Miseries, and from back-sliding and falling off from Christ for fear of Danger, or any other worldly Respects. In short, it enables us to do all things, 
Phil. 4.13.  which God requires of us, through Christ that strengthens us. Which brings me to the  
2. Observable in the Text. The measure and proportion of this Grace; 'tis such as is sufficient to enable us to undergo whatsoever God shall please to lay upon us. My Grace is sufficient for thee: 
1 Thes. 5.23.  For since that God who gives this Grace, is in himself All-sufficient, therefore there is no question, but that the Assistance which he affords, will be sufficient to bring about those Ends for which he gave it. God's Grace sanctifies all the Faculties of our Souls, all the Powers of our Body; it is sufficient in every State and Condition of Life, it cheers us in Adversity, it restrains us in Prosperity, not suffering us, either to be puffed up with the one, or to droop under the Burden of the other. It is a sufficient Remedy against all Temptations, and fortifies our Souls against all sorts of Batteries. 
Eph. 6.12.  When we are afflicted, it tells us, That our Sufferings here are not worthy to be compared with that eternal weight of Glory, 
Rom. 8.18.  which shall be revealed in us; or if we abound in Blessings, or in Gifts natural, or supernatural, it tells us from whence they came, and to what end they were bestowed upon us, that we must not hid these Talents in a Napkin, or abuse the Grace of God unto Wantonness, but promote as much as in us lies the Glory of God, the good of our Neighbour, and the eternal Welfare of our own Souls. Tho' we offer up our Prayers to God without present Returns, or apparent Success, it tells us, That God forbears to give us those good things we ask for, that he may try our Patience and Perseverance; and since he doth not see it expedient to grant them, therefore 'tis our Duty to wait the Determination of his good Pleasure. Again, God's Grace is sufficient for all Persons; our heavenly Father is so merciful, that he shines as well upon the bad as the good; of his fullness all receive Grace for Grace. 
Joh. 1.9.  And tho' the Grace of God is not imparted to all alike, yet every Man receives a sufficient Portion of it, sufficient to supply all his Wants, both Temporal and Spiritual. For as if you dip Vessels of different Sizes into the Sea, every one will be full of Water, though every one doth not hold the same quantity, so tho' there are different Gifts, and different Administrations, and different measures of Grace communicated to Men; yet God withholds from no Man sufficient Grace, to enable him to be good and virtuous, and to answer all his pressing and unavoidable Necessities. The Israelites in the Wilderness gathered Manna, 
Exod. 16.18.  according to every Man's eating, when they did measure it with an Omer, he that had gathered much had nothing over, and he that had gathered little had no lack: So God gives his Grace unto Men, according to every Man's necessity; measure it with an Omer, weigh all the Circumstances and you will find, That neither he that has little has Cause to repine, nor he that has much, to boast. One Man is surrounded with Temptations, burdened and loaded even to the ground with Afflictions, oppressed with Difficulties, and to this Man God gives a greater Portion of his holy Spirit, he assists him more powerfully, he strengthens and confirms him after an extraordinary manner, and enables him to close and grapple with the Difficulty or Temptation which assaults him. Another has been nurtured in Vice, and brought up in Debauchery, and it is necessary, that he should be reclaimed from his Evil do, with a strong hand, and an outstretched Arm. A third has been long accustomed to good, and is naturally inclined to Sobriety and Virtue, and requires only the ordinary Assistance of God's Grace to keep him so. Thus God like a Wise Housholder proportions his Gifts to the Wants, and Necessities of his Children and Servants, and will require of every one according to what he has received, and reward them according to their Works; he that has but one Talon given him, if he well employs that one, may obtain the Government of one City; though he has not the highest place in the Kingdom of Heaven; yet he will find Admittance there, where the least degree of Happiness, will consist of Joys unspeakable, which transcend all comparison. But if God call out any one to give Testimony to the Truth, or to be an eminent Example of Patience or Long suffering, or taking up the Cross, he will furnish him with proportionable measures of Strength; so that the good Christian may rest assured, that though at present he finds himself weak and frail, and unable to undergo the Affliction, which he fears will suddenly fall upon him, yet I say he may assure himself, that the Divine Assistance will always attend him, God will never leave him, nor forsake him, but as his troubles grow upon him, so shall he be supplied with more Power, more Courage, and more Ability, to bear up under them. God is faithful, 
1. Cor. 10.13.  and will not suffer us to be tempted above what we are able to bear, as St. Paul assures us. And that God has been faithful in the performance of this, as well as his other Promises, we need no other Testimony, but that of our own Consciences. For if we look back upon the past Transactions of our Lives we shall find, how frequently God's Grace has suggested to us, This is the Way, walk in it, when we were in suspense how to behave ourselves; and has as it were Pointed out our Duty to us; how often we have been pricked at the heart, when we have committed any Sin, and stirred up and incited to do good; and the Reason why we have done amiss, and transgressed God's Commands has generally been, because we have not improved those good Motions, and followed the Dictates and Impulses of God's Grace within us. For tho' we are not to look for any other Directions, for the Government of our Lives, besides those of God's written word; and if we have any thing suggested to us, which is opposite to this established Rule of our Duty, we ought to look upon it as a snare of the Devil, and the Instigation of an evil Spirit: Yet on the contrary, when we find any vigorous and strong Inclination to do that, which we are fully assured is our Duty to do, at that time, and in that place; then we may assure ourselves, that this is the Motion of God's holy Spirit, the Grace of God working in us, and that 'tis our Duty to comply with it, to encourage and improve it; and if we do so then, it will certainly bring to pass that Effect, for which God at the first designed and intended it. It remains therefore, That God's Grace is sufficient for us, (i. e.) gives us Strength, Ability, and Means enough to subdue the Devil, the World, and the Flesh; and that if we are brought under the Dominion, and Power of any of these, we must accuse our own Sloth, and Laziness, in neglecting to use and improve to the uttermost, those means and helps which God has afforded us. This will be made more evident by considering,  
3. The Person to whom this Promise is made, My Grace is sufficient for thee: And if we consider the Person here spoken of (the Apostle St. Paul) according to that account which is given of him in the Holy Scripture, we shall find in his Life, such variety of Circumstances, so very remarkable and instructive, that there is hardly any Condition we can fall into, wherein we may not receive Benefit by his Example, and have an Instance of the Powerfulness, and sufficiency of God's Grace. Let us consider him as a Jew, how zealous was he in the Profession of that Faith, how furious in the Persecution of all such, who either taught or lived in the Observance of the Christian Religion? 
Acts 23.6.  He was a Pharisee the Son of a Pharisee. And by consequence a rigid Observer, not only of the Rites and Ceremonies of the Law, but also of all the Traditions of the Rabbis; so that though he lived at that time, when our Saviour Christ was on Earth, and had heard of, if not seen, the Miracles which he wrought, yet was he an inveterate Enemy to him and his Religion. And this mistaken Zeal for the Mosaical Law carried him forth to a furious Persecution of the Church; he was consenting to the Death of the Martyr St. Stephen, 
Acts 22.20. Acts. 8.3. Acts 9.1.  He made havoc of the Church, and breathed out nothing but threaten, and slaughter against the Disciples; dragging Men and Women to Prison, and procuring Letters of Inquisition against them from the High Priest; and yet for all this, God's Grace was sufficient to bring him from the bondage of the Law, to the Freedom of the Gospel, and the only Righteousness in Christ Jesus; to make him Preach that Faith, which he formerly persecuted, and from an Enemy, to become a Martyr for the Christian Religion. Consider him now as a Christian, and then you will find him remarkable for the exact Government of his Life, his Graces, his Afflictions, his Infirmities.  
1. He was remarkable for his austere Life and Conversation. Like one who strove for the Mastery, he abstained from all things which might hinder him in his Christian Course, 
1 Cor. 9.27. 1 Cor. 15.10.  beating down his Body, and bringing it into subjection, he laboured more abundantly than all the rest of the Apostles, travelling from Nation to Nation, from City to City, never wearied with Preaching, never baffled with Opposition, never tired with disputing, and all this through the Grace of God which was sufficient in him.  
2 If you would take a Survey of his Graces you may read, That he prophesied, he spoke with Tongues, he wrought Miracles; what shall I say, he was enlightened, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with an abundance, an Excess, a multitude of Revelations; he was caught up into the third Heaven, 
2 Cor. 12.4.  and heard words which it was not possible for Man to utter. These were such Privileges, such evident Demonstrations that he was beloved of God, and a Favourite of Heaven, that nothing could keep him from being puffed up with them, but an extraordinary measure of God's Grace, with which he was endowed. And as God's Grace was sufficient for him in Prosperity; so,  
3. Did it support him in a day of Adversity, and Affliction; he was, as he himself tells us, 
2 Cor. 11.23, 24, 25.  in stripes above measure, in Prisons frequent, in Deaths oft. Of the Jews five times received he forty stripes save one, thrice was he beaten with rods, once was he stoned, thrice he suffered shipwreck, a night and a day he was in the deep: in Journeyings often, in perils of Waters, in perils of Robbers, in perils by the Heathen, in perils by his own Countrymen, in perils in the City, in perils in the Wilderness, in perils in the Sea, in perils amongst false Brethren; in Weariness and Painfulness, in Watch often, in Hunger and Thirst, in Fast often, in Cold and Nakedness, etc. And at last after Forty years' Persecution, he was beheaded at Rome; had not the Grace of God been sufficient for him, he could not have suffered so courageously, nor have gloried in his Sufferings with such Christian Bravery, nor have promised himself the Crown of Righteousness, with such an earnest Hope, and steadfast Assurance.  
And Lastly, we have his Infirmities; there was sent him a Thorn in the Flesh, 
S. Chryso. the Iliack Passion. Tertul. the Headache. Cyprian, some Bodily Disease.  as the Messenger of Satan to buffet him, by which some of the ancient Fathers understood some bodily Disease and Infirmity; but the generality of Interpreters, with more Probability affirm, That by this Thorn in the Flesh is meant, not any particular Evil, but all manner of Temptation, by which the Devil strove either to undermine his Faith, or to beat him from it. And that he might get the better of all these, and be more than a Conqueror, God Promises him his Grace, and assures him, that it should be sufficient for him; and we find by the Consequence, that it had its desired Effect; This Grace of God was sufficient to keep him humble, when he beheld the most glorious Revelations, and was rapt up into the third Heaven, to support him amidst the most grievous Tribulations and Afflictions, to strengthen and confirm him under Temptations, and tho' by earnest Prayer he could not obtain a present Deliverance from his Temptations, yet by the Grace of God he reaped the Fruit and Benefit of them; an Addition of Grace and spiritual Strength, whereby he was enabled to obtain the Victory over them in this World, and an eternal, and never-fading Crown of Glory in the next.  
And now what remains, but that we make a right Improvement of all these Considerations, and direct our Thoughts from the Contemplation of these words in the General, to consider the influence they ought to have on our particular Lives and Conversations. And to this end I shall endeavour to draw such Inferences, as naturally flow from the Truths already delivered. And,  
1. 'Tis the Interest of every Man to state the Case plainly between God and his own Soul, and to examine his own Heart, whether he has got saving Grace or no; for since this alone is sufficient to support a Man in Affliction, and to keep him steady under all the Turns and Vicissitudes of humane Affairs, it certainly behoves every one to be well assured, that he is possessed of this Jewel of great Price; especially since 'tis so frequently counterfeited, and Men are so ready to impose upon themselves, and deceive their own Souls, and to embrace the shadow of Religion instead of the Substance. Try and examine well yourselves, know you not your own selves, that you must have this true saving Grace of God, unless ye are Reprobates. Take heed all things are not according to the outward appearance; the Prince of darkness often transforms himself into an Angel of Light; A Man may hear, and read God's Word, and pray frequently and fervently, and yet not have the true Gift of Understanding, and Spiritual Wisdom; He may (saith the Apostle) Give his Body to be burnt, 
1 Cor. 13.1, 2, 3.  and all his Goods to feed the Poor, and yet not have the Gift of Love; he may have a Faith sufficient to remove Mountains, and yet be nothing; he may have all Knowledge and all Prophecies and the tongue of Men and Angels to utter it, and yet be only a sounding Brass, and a tinkling Cymbal. But a true saving Grace will discover itself by such Effects as these, by a sincere Love to God, a fervent Charity to your Neighbour; and a sober Meekness in the Estimation of yourselves. If you have a sincere Love to God, you will avoid Evil, and do Good out of such Principles and Motives as these; because the one is pleasing, the other hateful in the sight of God, because Sin debases our Nature, and provokes God to withdraw his Grace from us, and grieves his Holy Spirit. If you have fervent Charity to your Neighbour; you will Love him for God's sake, because he enjoins it, and maintain an universal Charity for all Men, as well Enemies as Friends; 
Luk. 6.13.  you will Love those who hate you, bless those who Curse you, and pray for those who despitefully use you, and persecute you. If you have sober Meekness, and a just Valuation of yourselves, you will have a low and mean Opinion of yourself, and your Performances, and readily acknowledge your own Frailties, and be sensible of your Infirmities, and confess that naturally you are insufficient for every good work; 
1 Cor. 15.10.  and that 'tis from God's Grace alone that you are what you are: You will rely on the infinite Mercy of God, and the sole Merits of Jesus Christ, and pray incessantly for the continuance of God's Favour and Assistance, without being puffed up with an overweening Opinion of your own Abilities, or casting an envious Eye, or a disdainful Look on the Attainments of other Men. These are the Chief and Principal Fruits of the Holy Spirit, and are the necessary Effects of saving Grace: 
Gal. 5.22.  And if after a diligent Search, and serious Enquiry, it plainly appears, that you are possessed of these Qualifications, you may then, and not otherwise be secure, that you have truly God's Grace, even the Grace of Life.  
2. If you find you have true Grace, endeavour to cherish and increase it: For though God has promised, That his Grace shall be sufficient for us; yet this is a Promise made good only to such Persons, who perform the Condition annexed to it, that is, who join their own Endeavours with it. This is the Duty on our part to be performed, which if neglected will intercept the Emanations of God's Grace, grieve the Holy Spirit, and provoke him to departed from us, and forsake us; if therefore we would keep that Grace which God has given us, we must cherish and improve it, we must hearken to its Motions, obey its Commands, comply with its Counsels, and pray that God would continue and increase it to us. Let us Pray for all such Mercies, both Temporal and Spiritual as we stand in need of, but let us make our most fervent and frequent Addresses at the Throne of Grace, for the Blessed Influences and Assistances of God's Holy Spirit; and beg of God instantly, that he would be pleased to give us his Grace, to enlighten, assist and comfort us in all our Exigences, and to teach and enable us, to make a due Use and right Improvement of all other Mercies. Thus much in the General, but more particularly,  
3. Let us learn to be thankful for that measure of Grace, which God has bestowed upon every one of us; since 'tis such as God sees sufficient for us, and as much as will enable us to work out our Salvation. If David can slay the Philistine with a Sling and a stone, what need has he of Saul's Armour? If God enables us to perform what he requires of us, what occasion have we for any irresistible Impulse, or any force upon our Wills: When we may be saved like Rational Creatures, by God's Grace in Conjunction with our own Endeavours, why should we expect to be driven on by a blind Instinct or Fatality? If our Gifts are sufficient to subdue our Spiritual Enemies, and obtain Heaven, we ought to be content, and thankfully acquesce in the Bounty of our good God, and liberal Benefactor. We are taught indeed to covet earnestly the best Gifts, 
1 Cor. 12.31.  and to strive continually to grow in Grace; but having done our Endeavours, we ought to rest satisfied with that Measure and Proportion of Grace, which God is pleased to impart to us. If our Neighbour has greater Gifts than we have, it's a Sign that he has made more use of them, that his N●cessities are greater, his Duties, Temptations, and Trials more weighty, frequent, and troublesome; whether therefore we have ordinary Grace, let us neither repine at God, nor be dejected in ourselves, nor envy others: Or whether we have extraordinary Grace, let us not forget God, or be puffed up, 
1 Cor. 12.11.  or despise others; for this diversity of Gifts proceeds from the same Spirit, distributing to every Man as he will.  
4. Let us hence learn to endure Temptations, and Afflictions patiently. For though our Afflictions at the first sight appear never so grievous and insupportable, yet God has promised, that he will lay no more upon his Servants than they are able to bear; he will proportion his Assistance to their Wants, and give them Strength to undergo that Burden, he is pleased to lay upon them, His Grace will be sufficient for them.  
What good Man can undergo greater Troubles and Calamities than St. Paul did? And yet through the Grace of God, he was not only supported under them, but he arrived to so high a Degree of Trust and Confidence in God, as to make them matter of Joy and Satisfaction, and to Glory in them: Where that long Catalogue of Afflictions is introduced with this Preface; Seeing that many Glory after the Flesh, 
2 Cor. 11.18.  I will also Glory. And let us but summon up our Christian Courage, and Resolution, let us but put forth that Strength which God has given us, and pray to God fervently, and uncessantly to give us his Grace and Blessing; and there can no Affliction befall us, which we shall not be enabled to go through with and at last see a Happy and Comfortable end of it; we shall receive the benefit of it in this World, and obtain the Reward of our Patience in the next. And therefore,  
5. and Lastly, We may from hence learn to refer the Success of our Prayers unto God. If we do not presently receive an Answer to our Petitions, let us not despond or conclude, that God either doth not hear, or will not grant a favourable Answer to our Requests; for there may be many Reasons, why God may defer the giving us those Mercies we pray for, and sometimes to deny us those things which we think good and convenient for us: Perhaps there may be a Defect in our Prayers, we may not have prayed with sufficient Fervency, Piety, and Perseverance: Perhaps the thing we pray for, is not expedient for us, or God sees it will be more for our good to be without it; and in all these Cases, though he denies our Requests, 
Gal. 6.9.  yet he consults our benefit and advantage. Let us not therefore be weary of well doing, considering, That at last we shall reap if we faint not, our Prayers will return into our Bosoms loaden with Blessings. And in the mean while, it may be sufficient to support and comfort us, to consider that God deals with us after the same manner he did with many holy Men, and eminent Saints, whose Examples are recorded in the Holy Scripture for our Instruction; David, tho' a Man after God's own Heart, yet by much Weeping, Fasting, and Praying, 
2 Sam. 12.  could not obtain the Life of his Child. And Samuel though a Prophet of the Lord, could not prevail with God to continue the Kingdom upon Saul and his Posterity. St. Paul in the Text, 
1 Sam. 16.1.  though one of the Apostles of our Saviour Christ, and though he not only prayed thrice; but offered up vehement Supplications and Prayers, could not obtain an Exemption from the buffet of Satan. When therefore we offer up our Prayers, and Supplications to God, let us always make our Requests with Resignation, and Submission to the Divine Pleasure, and after the Example of our Blessed Saviour, annex this Condition to all our Petitions; Nevertheless not as I will, 
Mat. 26.39.  but as thou wilt. And then if God doth not see fit to give us the Blessings we pray for, he will give us some better thing instead of them: Or if he doth not deliver us out of that Affliction or Trouble we groan under, he will bestow upon us a suitable Measure of Grace to support us under it. Either of these Considerations may be a sufficient Encouragement to place our Trust and Confidence upon God, and to Persevere in our Addresses at the Throne of his Grace.   

SERMON IX.  PROV. iv 23. 
Keep thy Heart with all Diligence: For out of it are the Issues of Life.  
IT was deservedly looked upon, as one of the chief Excellencies of the Persian Laws, that they did not so much design the Punishment of Wickedness and Vice, as the using means to prevent the Commission of it, that by a careful Education of Youth, in the Principles of Virtue and Morality, they took away the Cause of all inordinate Desires and Affections, and rendered their Duty so familiar, and habitual to them, that they had no need of those terrible Tortures, and Bloody Executions, whereby other Lawgivers frighted their Subjects into Obedience. And of this Nature is the Duty recommended, in the Text: For was but this one Precept sincerely conformed to, did we but perform this one Duty conscientiously and honestly, we should find very little Difficulty in yielding Obedience to all the rest. For that Man would never commit Murder, that durst not be angry without a Cause; nor be adulterous in the Act, who did not first transgress in his Desire: Can we think he would be Guilty of a deliberate Perjury that fears an Oath, or defraud another, who permits not himself to Covet? For if the first Sparks of ill were quenched within, they would never break out into a Flame; and therefore it was Advice well becoming the Wisdom of Solomon. To keep our Hearts with all Diligence: For out of them are the Issues of Life.  
In which Words be pleased to take Notice.  
I. Of a Duty recommended to us. To keep our Hearts.  
II. Of the manner how this Duty ought to be performed. With all Diligence.  
III. Of the Motive to engage us thus to perform it: For out of them are the Issues of Life.  
iv I shall add some Directions to facilitate this Duty to us, and to assist us in the due Government of our Hearts.  
1. Here is a Duty enjoined us. 
Psal. 12.2. 2 Kin. 10.30. Matth. 22.37. 2 Sam. 24.5. Rom. 7.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Man within us. 1 Pet. 3.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the hidden Man of the Heart.  To keep our Hearts. Now the Heart has different Acceptations in the Holy Scripture; 'tis sometimes taken for one Faculty of the Soul, and sometimes for another; for the Understanding, the Will, the Affections, the Conscience, and sometimes for the whole Soul. I shall take it in the most comprehensive Sense, and then it will denote to us all the Thoughts; and Inclinations, the Passions and Affections of the Soul. For 'twas the Opinion of the Ancients, that the Heart was the Seat of the Soul, and the Instrument of its most noble Operations. So that by keeping the Heart is meant, a looking into the most private Recesses of our Soul, a curious and particular Observation what is transacted there; the taking a view of all our Inclinations, Passions, Desires, and Affections, and comparing them with the Rule of God's Word, approving those which are Good, and disallowing those which are Evil. It denotes also the making use of such Means, as may be effectual to bring our Souls into a due Frame and Temper; the taking Care that the Thoughts of our Hearts, may not be taken up with any unlawful Object, or drawn out too far on any sensual Pleasure, or worldly Advantage; but that we sincerely desire, and hearty endeavour to render them entirely conformable to the Laws of God.  
Not that it is possible for the best, and most Holy Men, to govern their Hearts so exactly, as never to transgress the strict Rules of their Duty, or never to offend in Thought: Alas! Vain and sinful Thoughts will continually spring up in our Minds, they are the necessary Effects of our depraved Natures, and the Devil will take all Opportunities of inciting them in our Souls, and presenting such tempting and alluring Objects to our Fancies, as will produce inordinate Affections, and Desires. 'Tis not in our Power, and therefore it cannot be our Duty, so to keep our Hearts, as that no vain Thoughts should intrude themselves there: Whilst we continue in these frail Bodies, and Houses of Clay, we shall be subject to many Passions, and the Fumes which arise from our inferior Appetites will cloud our Understandings, and in some measure captivate our Reason. 'Tis plain and Evident, that many of our Thoughts proceed from the Frame and Constitution of our Bodies, and do in a great measure depend on the present Circumstances we are in, and the Objects we converse with. If we are of a cold and Phlegmatic Constitution, we shall be affected with Melancholy, and distrustful Thoughts, and Fancies; if of a Choleric Temper, Passion will sometimes get the upper hand of us; when we are at Ease and in Prosperity, our Thoughts will be apt to be too gay and volatile; if in Pain or Misery we must needs be sensible of it, and poring on it. And therefore all that a good Christian can do, is to Endeavour to keep his Heart, in as good a Frame as he possibly can, to be continually on his Guard; and though he cannot attain to Perfection in this Life, yet to endeavour after it, by curbing his unruly Passions, governing his Affections, and Appetites by the Laws of Reason, and whenever they break out, and Act irregularly, reducing them within their due Bounds, and not allowing or delighting in the least sinful Thought, or suffering it to dwell or remain in our Hearts, but casting it out with all speed and Indignation imaginable. And this must be done  
II. With all Diligence, which denotes these two things. 1. That this Duty ought to be our constant Employment, that we do not let any day slip without examining the Frame of our Hearts; for if we sleep never so little, The Evil one will take the Opportunity of sowing his tares in our Souls, if we are not always upon our Guard, the Cares and Business of Life, or the Pomp's, and Vanities of the World, will imprint either such light and garish, or such Melancholy, and distracting Ideas of things in our Minds, as will produce a fruitful Crop of Vain, Solicitous, and Sinful Thoughts: This must be the business of every day, for the Thoughts of our Hearts are apt to be disordered with every Gust of Passion, and will require a watchful Eye, and a continual Care, to keep them in any tolerable Order. 2. The keeping our Hearts with all Diligence, implies the greatest Intenseness, and Application of Mind imaginable. For we must take a great deal of Pains to come to a through knowledge of the thoughts of our Heart. The Heart of Man is deceitful, and desperately wicked, 
Jer. 17.9.  who can know it? Which Text, though primarily intended to denote the Difficulty of knowing what other Men think, or what Opinion we shall have of things hereafter; as appears by the coherence of the Words with those which went before, yet they may well serve, to intimate to us the Difficulty of giving an impartial Judgement of the present Sentiments of our Minds, and what the true bent and Tendency of our Desires, and Affections are; for we are so fond of our Bosom sins, and those darling Delights, which either Custom or Inclination has endeared to us, that we think we can never sufficiently caress them; and though our Affections are drawn out after the most extravagant manner after them, yet we cloth them with such plausible and specious Pretences, as make the most criminal Enjoyment of them appear (at least to us) harmless and lawful. Who is there that will not readily acknowledge that we ought to Love God, with the most intense and zealous Affection, With all our Soul, and with all our Strength, and the good things of this World, in a lower and subordinate Degree? and yet how difficult a Task would it be to persuade the most sordid and miserable Worlding, That his Affections are not placed on things above, but on things below? and though he is notoriously guilty of this Vice of Covetousness, and sees the Folly of it in other Men, yet is he not able to turn his Eyes inward, and to discover it in himself; so great Diligence and Industry doth it require, to range over all the turn and wind of our Hearts, and to be acquainted with all those crooked Paths, which Sin and Error have made in our Souls. And if there is so much Diligence required to know the thoughts of our Hearts, it must needs call for our utmost Care to manage them aright, and keep them in due Order. And therefore there will be the more need to consider,  
III. The Motive made use of in the Text to engage us, to the Performance of this Duty. For out of them are the Issues of Life, (i. e.) our Happiness both in this Life, and the next doth depend upon a diligent and conscientious Discharge of this Duty.  
1. Our Happiness in this World depends upon it. For,  
1. By keeping our Hearts, we shall learn to manage our Affairs with Prudence and Discretion. For the greatest part of those extravagant Actions which Men commit, proceed either from the want of a due Deliberation before they enter upon Action: Or, a discreet executing what their Reason tells them, is fit and aught to be done. Either they are hurried on by the Violence of their sensual Appetites, and headstrong Passions, or biased by some inordinate Lust, and corrupt Affection, and these betray them into indiscreet, absurd, and sinful Words, and Actions. Now he that is accustomed to keep his Heart, considers well and deliberately every Circumstance of an Action, before he puts his Thoughts into Execution; he weighs first his own Power and Ability, and then inquires both into the Lawfulness, and Expediency of the thing he undertakes; by which means he avoids those Rocks upon which so many split, (i. e.) Rashness in setting upon those things he has neither Power nor Skill to perform on the one hand, and a too great Diffidency, and distrust of his own Abilities on the other: The first of these produces Shame and Disappointment, when a Man finds himself not able to compass the End he aimed at, and falls short of his too bold and daring Designs; the second deprives him of many valuable Benefits and Advantages which lie in his way, and require only the Pains of seeking after them, and possessing himself of them. And in truth since all our Words and Actions are the Streams, which flow from the Fountain of our Hearts, therefore it must needs follow, that he who governs his Heart wisely and prudently, cannot go far astray in his Words and Actions, all our vital Operations will savour of that Root and Principle from whence they proceed; and a Holy Life must needs be the necessary Effect of a sanctified Heart.  
2. A due Government of our Hearts, will produce Peace, and quiet of Mind, by freeing us from those raging Passions, and sensual Affections, from proud, malicious, and envious Thoughts, which disturb our Peace and Quiet, and render our Lives uneasy and burdensome to us. For it has been an old, and a very true Observation, that Content and Satisfaction, and by consequence Happiness in this Life, doth not proceed from the abundance of the Goods of this World, or the indulging ourselves in sensual Pleasure, but from the Temper and Constitution of our Minds; in a contentedness and satisfaction with that Condition, the wise Providence of God has allotted us, and a discreet Enjoyment of those good things he has made our Portion in this World. A sound Mind in a sound Body, was the wise Wish of a Heathen Poet; for that Man whose Heart is full of Envy or Malice, or solicitous Care, or Pride, would be uneasy on a Throne, and miserable amidst the most plentiful affluence of worldly Enjoyments, but he who has obtained the Art of Governing his Thoughts, by the Laws of Reason and Religion, will enjoy the Pleasure of a quiet and composed Mind, amidst all the noise and hurry of this World, and remain contented and satisfied with his Condition, without casting either an envious Eye on the Possessions of those who are above him, or a disdainful Look on those who are in a meaner Condition than himself. From hence will flow,  
3. Peace of Conscience; 
1 Joh. 3.21.  for if our Hearts condemn us not then have we confidence towards God, that Man who has been so careful, as to set a strict and diligent Watch over his Thoughts, will be from thence assured, that his Heart is upright towards God, and has good grounds to believe that he is in his Favour, and under his Protection, and this will produce the greatest Joy and Satisfaction imaginable; and therefore 'twas good Advice which the Oracle gave Croesus.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the way to be Happy is to know thyself; for a through Knowledge of our own Hearts, and the Government of our Thoughts according to the Rule of God's Word, is a chief Ingredient, as well as the principal Cause of a happy Life in this World.  
These are the blessed Effects of Keeping our Hearts as to the Concerns of this Life; but if we consider, 2. It's influence on our eternal Happiness, we must needs judge it highly reasonable to use our utmost Care and Diligence in the Performance of this Duty. For,  
1. God has made the Keeping our Hearts one part of our Duty. The words of the Text are not only a prudential Council containing Matter of Advice, but a Positive Command; God expects we should comply with it, and yield our Obedience to it. 'Tis true, the Jews of old did imagine that Thoughts were not sinful, unless immediately Blasphemous against God, and therefore they did not blame the Intention of the Heart to commit Murder or Adultery, unless 'twas actually put in Execution; which we have the less reason to wonder at, because there are so many amongst us, who maintain this absurd Opinion, and Fancy their Thoughts are so free, that they shall never be called to Account for them; if they can but Act so cunningly as to escape the Censures of Men, 
Psal. 55.21.  if they can but speak words smother than Oil, they are not at all solicitous how their Hearts stand affected. But let these Men consider, 
Rom. 2.15.  that at the last day when God shall judge the secrets of Men, we shall be called to an Account for all the Thoughts and Intents of our Heart, as well as for the loudest Words, and most public Actions; in God's Book not only the Members of our Body, but the Thoughts of our Mind are written; and therefore we are commanded, not to make Provision for the Lust of the Flesh, 
Rom. 13.14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to contrive beforehand, how we may fulfil our sinful Appetites and Desires. Solomon tells us, That the Thought of Foolishness is sin, (i. e. 
Prov. 2.4 9  a foolish Thought) and that a Man of wicked Devices, or Thoughts God will condemn. 
Prov. 12.2.  And St. John affirms, 
1 Joh. 3.15.  That whosoever hates his Brother, or retains any Rancour or Malice in his Heart is a Murderer: Now as on the one hand, God will accept of the sincere Intention of those Persons, who fail in their Obedience only for want of Power and Ability, to perform what he has commanded them: So on the other, our Thoughts may be sinful in the sight of God, though we have neither Will nor Power to put them in Execution. Abraham only intended to Sacrifice his Son Isaac, 
Heb. 11.17.  and this holy Purpose of his Heart was imputed to him for Righteousness; 
Gen. 18.12.  and when Sarah disbelieved the Promise of God, and derided it in her Heart, she is said to laugh within herself, and God resents the Provocation. And though 'tis true, that when a wicked Thought is put into Execution, and breaks out into a wicked Act, 
Jam. 1.15.  when Lust has conceived and brought forth Sin, 'tis of a far more heinous Nature, and deeper Dye, than when it was only an Embryo, or in the Birth; yet in many Respects our Thoughts may be more wicked, than either our Words or Actions can be. For, 1. Our Thoughts are more numerous than our Actions. There must be many Preparatory Motions of the Mind, many Thoughts twisted together, to produce one deliberate sinful Action: How many Plottings and Contriving, Desires and Hopes, Wishes and Complacencies, must go before the Commission of every evil Deed? There must be first a Scheme erected in our Minds, the Means and Methods must be resolved on, the Instruments must be chosen, and the thing frequently acted over in our Thoughts, before any notorious sinful Action can be committed. 2. The same Sin may be acted over a thousand times in the Mind, which can only be once performed in the outward Action. We may take a great deal of Pleasure and Delight in recalling the Sins we have formerly committed, in representing them in our Fancies, and re-acting them over in our Imaginations, and hereby draw down a fresh Gild upon ourselves. Nay, 3. We may be guilty of those Sins, by contriving them in our Minds, which can never possibly be really acted; thus the Covetous Man may rob his Neighbour of his Wealth, though he never obtain the Possession of it, the Malicious and Revengeful may murder his Enemy, when out of his reach, and the Cruel and Bloodthirsty may imagine all Mankind to have but one Neck, and then cut it off, 
Psal. 14.1.  and the Atheist may say in his Heart there is no God, and fancy him excluded out of the World. From these, and such other Considerations 'tis obvious to conclude, That we are not left at liberty to think as we please, but that the Government of our Thoughts is a necessary and indispensable Duty. Nay so absolutely necessary is it to our eternal Welfare to keep our Hearts, that no Word or Action can be good or acceptable unto God, which doth not proceed from a sanctify'd Heart. A wicked Man may perform many Acts of Justice and Charity, but if they do not proceed from a good Disposition of Mind, they are only splendida peccata, counterfeit Virtues, and therefore the Apostle tells us, 
1 Cor. 13.1.  That if we give our Goods to feed the Poor, and have not Charity, (i. e.) a sincere Love to God, and our Neighbour (which is seated in the Heart) all those good Deeds will profit us nothing.  
2. The Keeping of our Hearts, is conducive to our eternal Happiness, because the maintaining our Communion with God depends on it. Now our Communion with God is maintained by our offering up Prayers and Praises unto him, and his Acceptance of them, and bestowing on us, the blessed Influences of his Holy Spirit; and if so, then what Sacrifice of Prayer and Thanksgiving can be acceptable unto God, which is offered up from a Heart full of impure Desires and Affections, reeking with Lust, or Anger, or Revenge? He is a pure and holy Spirit, and delights to dwell in a humble and contrite Heart; 
Isa. 57.15.  and if our Hearts are infected with Envy, Malice, Pride, or Lust, we shall grieve him, and he will departed from us, and then the Devils those impure Spirits will take Possession of our Souls, they will become a Cage of these unclean Birds, a fit Habitation for these Legions to dwell in.  
3. A right Frame of Heart is a Qualification absolutely necessary, to render us capable, of enjoying eternal Happiness, in the Life to come. For our Happiness in the other World, will in a great measure depend on the Preparations we have made for it in this: Our Life here is a State of Probation and Trial, a small Span of time allotted us, to furnish ourselves with virtuous Habits, and Divine Qualities, (those wedding Garments) which will render us welcome Guests at the Marriage of the Lamb. And therefore if we would have any well-grounded Hopes of Happiness in the other World, we must make it our Employment here; to restrain our Passions, moderate our Affections, inflame our Hearts with Zeal and Devotion, and accustom ourselves to holy Meditation; these are Qualifications absolutely necessary to make us relish the Pleasures of another Life. For we may with as good Reason hope to satisfy our Hunger with precious Stones and Diamonds, or our Thirst with the sight of stately Buildings, or goodly Apparel; as that a malicious, envious, lustful, or covetous Person, (whilst he continues so) should take delight in the Beatifical Vision, and in singing Praises and Hallelujahs unto God. So necessary is it, that we cleanse and purify our Desires and Affections, to qualify and dispose us for eternal Happiness, as well as for the Happiness of this Life. I come now in the last Place,  
iv To add some Directions to facilitate this Duty to us, and to assist us to govern our Hearts aright.  
1. Be diligent and industrious in the Business of your lawful Calling. For every Man either has or aught to have some lawful Employment or Calling, in the Exercise of which he should endeavour to promote the Glory of God, and to be a useful Member of that Community in which he lives; those who by the Eminency of their Birth, and the largeness of their Fortunes, move in a superior Orb, and seem to be freed from that Original Curse, 
Gen. 3.19.  of getting their Bread with the sweat of their brows, are so far from being exempted from it, that as they have more Talents committed to their Trust, so their Accounts will be the greater at the last day. Now by Diligence in our lawful Callings, we shall keep our Minds intent upon their proper Objects; and hereby raise up useful, and profitable Thoughts in our Souls. Nay we may improve the Business of our Callings, to administer occasion for devout and holy Meditations. Those who go down to the Sea in Ships (says the Psalmist) see the Works of the Lord, 
Psal. 107.23.  and his wonders in the Deep. The Tradesman whilst he weighs his Wares, considers, that all his Thoughts, Words, and Actions, are weighed in the Balance of the Sanctuary; the Husbandman when he Tills the ground may call to mind, What long Furrows the Scourges made on the back of our Saviour; 
Psal. 129.3.  when he beholds his Crop, it may put him in mind of the Resurrection; that as the Corn perishes in the ground, and sprouts out again more green and fresh than it was before, so our vile Bodies, after they are buried in the Grave, shall arise at the last Day in greater Glory and Splendour; when he gathers his Grain into his Barn, he is put in mind of the Day of Judgement, when the Good shall be taken up into Heaven, and the Wicked like chaff shall be burned with unquenchable Fire: 
Matth. 3.12.  Thus the Business of every Man's particular Calling, whatsoever it is (I have here given only the most obvious Instances) may be improved to raise up Religious Thoughts; and the Mind may be, and for the most part is, best employed, when the hands are at work. On the contrary, there is nothing more fruitful of vain and sinful Thoughts, than Sloth, and Laziness; for our Thoughts are restless, and in perpetual Motion, and will grind one upon another, 
Eccl. 33.27.  if they have no good Employment. Idleness teaches much evil (says the wise Son of Syrach) some Copies have it all evil. The Devil thought the fittest time to tempt our Blessed Saviour was, when he was alone, and in the Wilderness; and that saying of Cato was subscribed to by the wiser Heathens as an Oracle, nihil agendo, male agere disces: for when Men have nothing to do, the Devil will be sure to find them Employment: And therefore it ought to be our Care, even when we unbend our Minds from more serious Matters, and allow ourselves those Diversions, which the frailty of our Natures, and our good God has indulged us in, to employ our Minds on such harmless, and innocent Recreations, as may render them more active, and our Bodies more vigorous in the Service of our Maker.  
2. Next to Idleness, let us avoid bad Company; for 'tis a common and true Observation, that a Man may be known by the Company he keeps; Conversation wins insensibly upon us, has the most endearing Charms, and makes the most lasting Impression upon our Minds.  
3. Check wicked Thoughts at the first appearance, and let us not suffer them to dwell in our Hearts, for the sooner we cast them out, we shall do it the more easily; every moment we suffer them to remain there, they will grow more powerful, and the Difficulty will increase by the neglect of our Duty. If therefore we find in our Hearts any wicked Imagination, that exalts itself against the Knowledge of God, 
1 Cor. 10.5.  and is contrary to the known Rules of our Duty; let us maintain no Treaty with it, or excuse it saying, 
Gen. 19.20.  Is it not a little one, but put it out of our Minds, as soon as possibly we can. The Devil will be continually suggesting evil Thoughts into our Fancies, and soliciting us with the most alluring, though pernicious Objects; he will endeavour to disturb us in our Devotions, by diverting our Affections, and turning the Current of our Thoughts on our worldly Affairs, and casting into our Minds, vain and sinful Imaginations; these are those Birds of Prey, 
Gen. 19.11.  which attend the most pure and holy Sacrifice: But then 'tis our Business to drive them away, and not to harbour, or allow of any thought in our Minds, which we should be ashamed to have discovered in our Words and Actions. To incite us to the performance of this Duty; let us consider,  
1. What Pains wicked Men take to get rid of good Thoughts. If they happen into Company, where good Discourse and pious Admonitions, have made some Impressions upon their Minds, if some Truth is set home upon their Consciences, by some good Book, or awakening Sermon, or they happen to be put in mind of their latter End, and a Judgement to come, by a fit of Sickness, or the Death of some Friend or Relation, or any other surprising Emergency; how restless are they till they have got these Thoughts out of their Minds, and are rid of these uneasy Companions? Do they not run from one Business to another, from one Diversion to another, and turn every stone, to still the Clamours of an accusing Conscience? shall not we use our utmost endeavour to cast out sinful and wicked Thoughts, and take as much Pains to be happy, 
Quantascunque tenebras factis tuis perstrinxeris, Deus lumen est. Tertul. Heb. 4.12.  as others do to be wretched and miserable? Consider farther, That God sees and takes notice of all our Thoughts, He pierces even to the dividing asunder of the joints and marrow: And discerns even the most hidden Thoughts and Intents of the Heart. Now if the Sinner is so effectually awed, and deterred from his Sin, by the Presence of some grave Person, who remarks and oversees his Do; how dares he allow himself in wicked Thoughts, when he considers that the great God of Heaven and Earth looks down upon him, and beholds the Intents and Purposes of his Heart; that at the last Day all his most secret Thoughts shall be exposed to the view of Men and Angels, and wrote in such legible Characters, that the whole World may read them. To both these add this Consideration; consider what has been the Event of harbouring evil Thoughts in our Minds, what the issue has been, and in all Likelihood will be? Did not all the presumptuous Sins you ever committed in your Life-time, begin in your Heart? were they not forged and contrived there? And how can you tell, but that the Allowance of one wicked Thought, may be the Rise of the most villainous Act? No Man was ever wicked all of a sudden. The Sinner at first is timorous and bashful, and goes on by Degrees, till at last he arrives at the highest Pitch of hardness, and Impenitency. Many a Man there is, who thinks it can be no heinous Offence to cast a covetous Eye on other men's Goods, or a wanton Look on his Neighbour's Wife; and yet whosoever doth not restrain these evil Affections of his Mind, will soon lie under an unavoidable Temptation, to commit the grosser Acts of Theft and Adultery; for if we allow ourselves in the lighter Breaches of our Duty, we shall soon come to think every Sin to be so, and wicked Thoughts harboured and encouraged, will produce wicked Actions. Had David at first suppressed his lustful Thoughts after the Wife of Vriah, he had never added the Murder of the Husband to Adultery with the Wife; but when once he gave way to sinful Thoughts, this Man after God's own Heart, this holy Prophet, as well as great King was born down the Stream of his vicious Inclinations, and committed the vilest Acts of the most presumptuous Sins. Consider therefore with thyself, that though a vain and wicked Thought is a Sin of Infirmity, when it enters into our Mind, without our Consent and Approbation, yet we shall very much increase the Gild, when we allow ourselves in it, and it may prove very dangerous to our eternal Welfare.  
4. If sinful Thoughts still press into our Minds, divert them to some holy Meditation, and take this hint of bending your Thoughts to the contrary Duty. Thus if you are tempted to plot and contrive the Commission of any Sin, make this the Occasion of fortifying, and strengthening your Resolutions against the Commission of that very Sin; of considering its evil Nature, and dangerous Consequences, and hereby increase your Hatred and Detestation of it. Are the sinful Pleasures which you have formerly enjoyed, represented to your Fancy? Let the Remembrance of them renew your Sorrow and Repentance, for your disobedience to God's Law, and the Breach of his Commandments, and put you upon begging God's Grace and Assistance, that for the time to come, you may live more uprightly, and unblamably. Are you perplexed and troubled with blasphemous and Atheistical Thoughts? Fall presently on the Contemplation of the wonderful Works, which he has made, and the curious Operations of his hands, consider this stupendious Fabric of the World, the infinite Variety, and yet exact Order, and due Subordination of Being's contained in it; ask thyself, what Power it was which first created it, and still continues to preserve it, which has furnished irrational Creatures with unerring Instincts, that teaches the Bird to build its Nest, the Spider to wove its Web; look into the curious Frame and Composition of that lesser World thy own Body, 
Psal. 139.14.  and behold there, how fearfully and wonderfully thou art made. And by such Contemplations as these affect thy Mind with a humble Awe and devout Reverence of God's Power and Majesty. Are you tempted to Envy the Prosperity of your Neighbour? Consider how many Gifts of God's Bounty you have received, how much you enjoy more than you deserve, and how unthankful and ungrateful you have been for those good things, God has already given into your hands. Are you given to lustful Thoughts? Turn this strange Fire into a Holy Zeal for God's Glory. Do presumptuous Thoughts rise up in your Heart? Consider your former Sins, and repeated Provocations against God, and take occasion from hence to exercise your Humility. Are you overwhelmed with Despair? Call to mind God's gracious Promises, and admire his infinite Goodness, who has given his only begotten Son, and sent him into the World on Purpose to atone for your Sins, and to accomplish the great Work of your Salvation, and still makes you the Proffers of Pardon and Forgiveness; by such Meditations as these, you will imitate your heavenly Father, in drawing Good out of Evil, and make the Temptations of the Devil, the occasion of promoting your eternal Welfare. Nay, if you thus resist the Devil he will flee from you, 
James 4.7.  his Assaults will be neither so frequent, nor so furious, when he finds they serve only to exercise your Graces, and make you more watchful.  
5. Season thy Heart every Morning with some Holy Meditation, Dedicate the First-fruits of thy Thoughts unto God. How precious are thy Thoughts unto me O God (says the Psalmist) how great is the sum of them? 
Psal. 139.17, 18.  If I should count them, they are more in number than the Sand: When I wake I am still with thee. The constant and serious Meditation, on those great Motives to a Holy Life; the Example of our Blessed Saviour, the Torments of Hell, the Joys of Heaven, the certainty of Death, the Terrors of Judgement, if made the Subject of our Morning Meditations, would be a Spring and Source of good Thoughts all the day long, and produce in our Minds, suitable Desires and Affections; and to this End let us constantly read some Portion of the Holy Scripture, This will be a Lamp to our feet, 
Psal. 119.115.  and a light to our Paths; it will both inform our Judgements, what we ought to do, and incline us to walk in the Way of God's Commandments.  
6. And lastly, Let us beseech Almighty God that he would give us his Grace, and enable us with the Assistance of his Holy Spirit, to Keep our Hearts, and govern our Desires and Affections. And though this Duty is too difficult to be performed by our own Strength, yet we may be assured, that God will enable us to go through with it, because he requires nothing of us, which is not in our Power to perform. He has promised, 
Isa. 42.3.  That he will not break the bruised reed, nor quench the smoking Flax, but that he will encourage every Effort that we make towards a good and virtuous Life. His Grace was never denied to any one, who did but sincerely desire it, and endeavour to render himself capable of receiving of it, 
Luk. 6.38.  To him that asks it shall be given, not only what he prays for, but also the larger Effusions of his Holy Spirit, he often prevents our Prayers, and is more ready to give, than we are either to desire or receive.  
And now what remains, but that we being furnished with these Helps, and assured of the Assistance of God's Holy Spirit, immediately set upon the Practice of this Duty; and endeavour with all Care and Diligence imaginable, to keep a strict Watch over the Thoughts and Affections of our Hearts. 'Tis true, this cannot be performed without much Pains and Industry, but what Design which is either great and glorious, useful and honourable, can be compassed without Labour; and yet we have this Encouragement, that every day will make it more easy, the greatest Hardship is in the beginning: But when we have accustomed ourselves to pious and devout Meditations, they will become more delightful to us, than the most voluptuous and sensual Imaginations. We shall take more Pleasure in meditating on God's Word, and contemplating those Joys which are at God's right hand, and will be the Lot and Portion of the Blessed in Glory, than we could do in an earthly Paradise. Certainly there can be no greater Happiness on this side Heaven, than that which the pious and devout Soul enjoys, when he is inflamed with Zeal, and transported with Devotion, when with St. Paul he is as it were caught up into Heaven, on the Wings of Contemplation, and receives the earnest of the Beatifical Vision. These are Joys beyond the Ken of a sensual Mind, and the peculiar Rewards of those Persons, who have prepared themselves, and rendered their Hearts capable of receiving them, by cleansing them of all sinful and impure Lusts, and decking and adorning them with Holy Affections and Desires. With these Men the Holy Spirit will take up his abode, and where he dwells there must needs be Love, and Peace, and Joy unexpressible: This is the most Blessed Condition we can attain to in this Life, and the surest Mark and Token, that we shall be eternally Happy hereafter.   

SERMON X.  MATTH. VII. 12. 
Therefore all things whatsoever ye would, that Men should do unto you, do ye so unto them, for this is the Law and the Prophets.  
COMMENTATORS put their Invention upon the Rack, to find out a Connection between these Words, and those which went before. The word (therefore) seems to denote that they are an Inference drawn from preceding Premises. Some there are, who think that they bear a Relation to those Precepts, in the fifth Chapter of this Gospel, and the beginning of this, which treat of the Love of our Neighbour: Others are of Opinion, that they relate only to the seventh and following Verses of this Chapter, in which our Saviour teaches us how we ought to Pray, and then (as they think) presently adds a Rule for the Government of our Actions; hereby intimating to us, That our Prayers and Endeavours ought to go hand in hand, and that when we pray to God for those things we want, we ought to make use of the Means which God has appointed for the obtaining them. This is certainly true, and affords us matter of wholesome Advice, but upon reading the Chapter we shall find, that this Connection seems to be rather strained and extorted from the Text, than the natural Design of the inspired Penman; and therefore I shall rather look upon these Words as an entire Proposition, containing matter of Advice, how we should behave ourselves towards our Neighbour: And the rather because 'tis observed that this Particle (therefore) is often redundant, and serves only to pass from one Subject to another, and in the Syriack Version, 'tis wholly omitted. As to the Occasion of these words, 'tis highly probable, that they were designed to oppose the gross Mistake of the Scribes and Pharisees, who doted so much on the Rites and Ceremonies of the Jewish Law, as to prefer them before the Works of Justice, and Mercy, as may plainly be gathered from the thirteenth Chapter of St. Matthew, the twenty third and twenty fourth Verses. And therefore we find the Prophets so earnest in exhorting them to Works of Justice and Mercy, proving that these are the great Lines of our Duty, 
Isa. 1.11.  and that in Comparison with these, the Rites and Ceremonies of the Law were of little value or worth. 
Amos 5.22.  And the same Design is carried on by our Saviour in the Text; he endeavours to take them off from being too nice and superstitious in the Observance of the Ceremonial part of the Jewish Law, and to engage them in the pursuit after real Holiness, and the Practice of the Moral Precepts of Religion. Therefore all things whatsoever ye would that Men should do unto you, do ye so unto them, for this is the Law and the Prophets.  
In my Discourse upon these Words, I shall Consider,  
I. The Meaning and Design of this Rule.  
II. I shall mark out its Bounds and Limitations.  
III. I shall recommend it to your Practice, by showing its Usefulness and Excellency.  
iv I shall conclude with some few Reflections on what has been said in the preceding Discourse.  
I. As to the Meaning and Design of these words. They are certainly an Appeal to that first Principle of Self-preservation, which God has implanted in all animate Being's. Irrational Creatures are guided to it by Instinct (i. e.) the unerring hand of Divine Providence, but Mankind is directed by Reason, which teaches them to seek after those things which support their Being, and by necessary Consequence, which contribute to their Wellbeing and Happiness in this World. Now since our Wellbeing and Happiness in this World doth consist in the Enjoyment of those agreeable Objects, which are presented to our Appetites and Desires, according to the Rules of right Reason; And since the same Objects produce the same Inclinations, and Passions in all Men; therefore from hence will result an unavoidable Obligation of dealing by all Men, as we ourselves would desire to be dealt withal, if we were in their Condition and they in ours; for since we should necessarily desire such and such things, if we were in the same Circumstances our Neighbour is in, therefore 'tis but reasonable, that we should grant him the same things when in our Power, which we should expect from him, if he were in our Circumstances, and we in his. This therefore is an universal Rule of Justice and Equity, and made use of by our Saviour Christ, to supply the Defects of those particular Laws which he has laid down in his Holy Gospel, that when we are at a loss how to Act (either because the Action is not determined in the Holy Writ, nor have we any plain Precept for the performance of it, or when we suspect that our Passions, and corrupt Inclinations have clapped a bias upon our Reason, or when we would discover the due measure of our Actions, and with what agreeable Circumstances they ought to be performed) than we may appeal to this disinteressed Judge, which God has placed in our Bosoms, and demand boldly of ourselves; how we should desire to be dealt with, and what we might reasonably expect, if we were in the same Condition our Neighbour is in. For the Holy Gospel has not provided particular Laws of equal extent, with all the Actions of humane Life, nor given Directions how, and in what manner, and in what measure, every Circumstance of an Action ought to be performed: If this were attempted we might well say, That the World itself could not contain the Books which should be written. 
Joh. 21.25.  And therefore the Gospel only Chalks out to us the great Lines of our Duty, it commands the Practice of the most necessary Precepts, such as are those which are enjoined in this and the preceding Chapters, and leaves our Reason to work out what ought to be done upon particular and casual Emergencies, to direct in some Cases what is lawful, and in most what is prudent and expedient: And for our greater Security has laid down some general Rules, which if seriously considered, and carefully attended to, will be sufficient to direct our Reason in all its Judgements, and Determinations. Thus in Relation to the Duties of the first Table which principally concerns the Worship of God, the Holy Gospel commands us, 
Joh. 4.24, 24.  To Worship him in Spirit and in Truth, to direct our Addresses to God alone, through one Mediator our Lord and Saviour Jesus Christ, and several other particular Precepts it gives us, as to the necessary and Essential parts of Divine Worship. But our Directions how to behave ourselves as to the Circumstances of Worship, are all referred to this general Rule. 
1 Cor. 14.40.  Let all things be done decently and in order: And thus in Relation to the Duties of the second Table, which concern our Neighbour; our Saviour has laid down many excellent Precepts, in this admirable, tho' short Epitome of Morality, his Sermon on the Mount, and then Closes all with this Rule of universal Influence, Whatsoever ye would that Men should do unto you, do ye so unto them, for this is the Law and the Prophets.  
The End and Design then of this Rule, is to teach us how to behave ourselves towards our Neighbour, which is the most difficult and most neglected part of our Duty. For we are generally so much biased by Self-Love, that when any Controversy is started, in which our own Interest is concerned, we are very nice and exact in Claiming what belongs to us, and is our due; but when the Scales are turned, and 'tis our Duty to weigh and consider, what our Neighbour may justly expect from us, than we make use of false Weights and Measures, and too often determine directly contrary to the plain Rules of Justice and Honesty. We are not so apt Scholars in learning this Lesson of Charity, as we are severe Masters in exacting it from others. And therefore,  
II. I shall mark out the Bounds and Limitations of this Rule, and consider the just extent and Latitude of these words. Whatsoever ye would, etc.  
1. 'Tis evident, that this Rule is determined to the Duties of the second Table; for so 'tis limited in the very words of the Text. 'Tis whatsoever ye would, that Men should do unto you, etc. Some there are indeed, who would have this Rule extend also to the Duties of the first Table, and to be the measure of our Duty towards God, but this without the support of any good Reason; for though Religion may properly be said to be Justice towards God; because all the Service which we own, and are able to pay unto God, is highly just and reasonable, and what is but our bounden Duty and Service; yet the distance is so great between an infinitely perfect Being, and us Poor, vile Worms, His Works are so wonderful, and his ways past finding out, that 'tis utterly impossible, and 'twould be the highest Presumption for us, to weigh our Actions in the same Balance with his. These words are therefore limited to the Duties of the second Table, as may be plainly made out from that parallel Place, where our Blessed Saviour being asked this Question, 
Matt. 22.3.  Master which is the great Commandment of the Law? Returns this Answer, Thou shalt love the Lord thy God, with all thy Heart, and with all thy Soul, and with all thy Mind, and this is the first and great Commandment, and the second is like unto it, Namely, Thou shalt love thy Neighbour as thyself: And then adds, on these two hang all the Law and the Prophets. Where we may see that this Rule is made to be the Sum and Substance only of the second Table.  
2. This Rule is determined to those things which tend to the benefit and advantage of our Neighbour. And therefore St. Austin reads the Words, Quaecunque bona, etc. Whatsoever good things ye would that Men should do unto you, do ye so to them. For there are some Men of such envious and malicious Tempers, that they would willingly undergo any severity themselves, on Condition that their Enemy might endure the same; and suffer their own Houses to be burnt, that his might perish in the Flames; nay, lose one of their own Eyes, that he might be deprived of the like Advantage. Like the pretended Mother of the living Child, would say; 
1 Kin. 3.26.  Let neither of us have it, but let it be divided. Others there are of so proud and churlish a Disposition, that they scorn to be obliged, and had rather be without a Benefit, than to be beholding for it to one they hate: Such a Man as this would sooner die than own his Life to an Enemy, and in regard to these Men this Rule must be understood thus.  
3. Whatsoever ye would that any Man (not this or, that particular Person) should do unto you, do ye so unto them.  
4. If we would put the Case right, we must suppose the Circumstances to be the same between our Neighbour and ourselves. For one different Circumstance will very much alter the Nature of an Action, thus upon Supposition, that I am stronger, and more healthy than my Neighbour, I may be willing that he may do some things to me, which if I should do the same to him, would tend very much to his Prejudice and Disadvantage. A rich and wealthy Man may be willing, that others should withhold their hands from doing him good, that he might have the same Excuse, to deny his charitable Relief to the Poor. Nay, mere difference in Opinion may make it unreasonable, that I should desire some things of such a Man, which he might very reasonably demand of me, and I should readily comply with.  
5. We must take Care in applying this Rule, that our Desires be restrained to those things, which we have just and reasonable cause to expect from our Neighbour, and then this Rule will run thus. Whatsoever ye have just and reasonable cause to desire that any Man in the same Circumstances should do unto you, do ye so unto them. For every Malefactor, who is Sentenced to Punishment for his Evil Deeds, would willingly have his Punishment remitted, and the Judge himself would desire it, if he was in the same Circumstances and a Criminal at the Bar: But yet it is not just and reasonable, that all Criminals should be pardoned, for this would make the Law itself useless, by relaxing the co-ercive Power of it, and render Magistrates cheap and contemptible, when they are no able to be a Terror to evil Doers, 
Rom. 13.3.  but only Encouragers of those who do well.  
These are the most considerable Limitations which Casuists have affixed to this Rule, to which all the rest may easily be referred; which being duly understood, and considered and will prepare my way,  
III. To incite and encourage you, to the Practice of this Rule; by showing the Excellency, and Usefulness of it, in all the different Emergencies of Life. And,  
1. 'Tis a Rule plain, and easy to be understood. A Rule which lies Level to every Capacity, the most plain and ignorant Person may comprehend it, and yet 'tis worthy the Study and Observance of the Wise and Learned, there is no need of turning over huge Volumes, of Learning the Languages, Customs, and Manners of other Nations, every one that will but look into his own Conscience, will find this Rule engraven there. Other Laws are perplexed with innumerable Difficulties, spun out into nice and curious Questions, and depend much upon Customs, and Usages in the Practice of them, so that it requires much Study and Pains to attain to any competent measure of Knowledge in them; but this is as soon learned as comprehended, and as soon comprehended as seriously considered; it requires nothing, but an ordinary Application to understand it, and an honest heart to put it in Practice.  
2. 'Tis a most just and reasonable Rule. 
Isocrat. ad Ni●oclem. Diogenes Laertius, l. 5. p. 313. Dion Cassiu●, l. 52 492, 493.  'Twas esteemed so both by Jews and Heathens, before the coming of our Saviour; they collected this Rule from the Principles of Reason, and laid it down for an undoubted Axiom, and unquestionable Truth. 'Tis true, that 'tis not found in express Words, in the Canonical Books of the Old Testament, but yet it was certainly known to the Jews, 
Levit. 19.18. Deut. 16, 11, 12. Psal. 7.4.  both because we may find there many Precepts of the same Import, and in the Apocryphal Book of Tobit, an Expression very near of kin to it, Do that to no Man which thou hatest. The Emperor Severus (who had these words frequently in his Mouth, and was so taken with them, that he ordered them to be wrote in his Courts of Judicature) is said to have had them from the Jews and Christians, of whom he entertained a more favourable Opinion, merely on this Account. But not to depend solely on Authority, it's plain, that this Rule is sounded upon that first Principle of self Preservation: For since every Man desires to preserve himself in being, and to live as easy and comfortably as he can; we cannot reasonably expect that other Men should part with those good things we stand in need of, unless we give our helping hand to supply their Wants. For though Men are placed in different Ranks and Stations in this World, yet do they naturally depend one upon another, and mutually contribute to the Weal of the Community, the one cannot say to the other, I have no need of thee; but the Poor is as useful to the Rich, as the Rich is beneficial to the Poor: And therefore, 'tis highly reasonable, that every Man should endeavour to be as useful, and assistant to others, as he expects they should be to him. For what Reason have I to expect that another Man should contribute to my Happiness, but upon such Grounds and Principles, as make it equally as reasonable, and necessary for me to contribute to his? What Privilege, or Prerogative can any one Man imagine himself, to have above the rest of the World, that all Men should agree together to make him Happy, without any respect to their own Interest and Welfare? Can we imagine any Man to be more concerned for another Man's satisfaction than his own? Or to be better pleased in making another Man happy, than to be so himself? Since therefore every Man doth in the first place, desire and seek after the Preservation of his own Being, and then endeavour to keep himself in as easy and agreeable a Condition as possibly he can, and since this cannot be effected without a mutual Participation of those good things which other Men are possessed of; it evidently follows, that the way to induce them to part with those good things which would be useful to us, is reciprocally to contribute to the supply of their Necessities; and the most just and equitable Rule of governing our Actions towards them, is placing ourselves in their stead, and considering what we should reasonably expect from them, if we were in the same Wants, and under the same Circumstances.  
3. 'Tis a Rule of universal Influence. A Rule which will serve at all Times, and for all sorts and degrees of Persons, and may be applied to all Exigences, and will reach all sorts of Cases depending between us and our Neighbour. 'Tis a Rule which will serve the Peasant, 
Episcop. Institut. Theol. p. 249.  as well as the Prince, and obliges the Prince, as well as the poorest Subject. It teaches Inferiors to pay Respect and Submission to those who are in a higher Station, because they do expect it from those who are below them; it teaches Superiors to be kind, and beneficent to their Inferiors, and to afford them seasonable Help, Counsel, and Relief, because they look for these good Turns, from those who are above them; and it engages every one to be kind and faithful to his Equals, that hereby he may purchase their Love and Fidelity towards him; it engages Magistrates to distribute Justice impartially, because they would think it their due, to be protected both in their Life and Estate, and would be desirous, to be secured from all Wrong and Violence, if they were private Men. Nay, this Rule will not only teach us to give every one his due, because we do expect to receive our due from others, which is strict Justice: But hereby every Man may Erect a Court of Chancery in his own Breast, and consider when, and how it comes to pass, that strict and rigid Justice becomes the highest Injustice; when we ought to proceed according to the Letter of the Law, and when, and in what Cases it allows of some Mitigation and Relief: In short, there is hardly any Case in which we are doubtful, how to behave ourselves towards our Neighbour, in which we may not be directed by the Application of this excellent Rule.  
4. This is a Rule by which we shall be Judged both here and hereafter. 
Matt. 7.2.  For with what Judgement we judge, we shall be judged; and with what measure we meet, it shall be measured to us again. That which induced the Heathens to observe this Rule, was an awe and dread, that the future Event of their Actions, should be agreeable with their present Deal with other Men. And in truth we have many remarkable Instances, both in Sacred and profane Authors, of God's dealing with Men according to their Works, and inflicting such Punishments on them in this World, as exactly square with their Offences; and hereby as it were pointing out to others, that this was the very Cause why they were inflicted. When we read that Haman was hanged on the very same Gallows, that he caused to be Erected for poor Mordecai, that Adonibezek (who cut off the Thumbs and Great Toes of Threescore and ten Kings, and forced them to gather up the Crumbs under his Table) had the same Calamity inflicted on him, 
Judg. 1.7.  we have good Reason to believe, that the Reflection he made was true. As I have done, so hath the Lord requited me; we cannot but take notice that God's Justice bears pace with these Men's Sins, and that they received the just demerit of their Offences: But where Justice is slow-paced, and doth not seize the Sinner in this Life, it will certainly overtake him at the last, and at the great Day of Account, when we shall all stand before God's Tribunal, the chief Enquiry shall be made; how well we have observed this Rule, whether we have been Conversant in works of Justice and Mercy, in feeding the hungry, clothing the naked, 
Matt. 25.36.  comforting the afflicted, etc. and such as our Behaviour has been, such will our Sentence be.  
Thus I have endeavoured to recommend this excellent Rule laid down in the Text to your Practice, because it is the most plain and easy Rule, highly just and reasonable, of universal Use, and suited to all Conditions and Circumstances, of Humane Life, and the Rule we shall be judged by, both here and hereafter. I come,  
IU. And Lastly to conclude, with some few Reflections on the preceding Discourse. And,  
1. I shall take notice, That the Way to do good to ourselves, is to do good to others. For since we are all the Members of one Body, of which Christ is the Head, whatsoever one Member enjoys, the other Members partake of the Benefit. Every good Deed which we perform is an Addition to the common Treasury, in which every one has a share and interest: And the more Good any Man doth, the stronger Claim he has to the help and assistance, Love and Friendship, of other Men. A truly good and beneficent Man, is a Benefactor to all Mankind; because his Love extends to all, though he has not always an Opportunity, or Ability of exerting it; and this Divine Quality has such endearing Charms, that it must needs attract the Love and Friendship of others, the Benefits which he bestows enrich him, and return into his own Bosom: So that the words of the Text will be found true even in this Sense; that the way to make ourselves Masters of the Affections of other Men, and to secure to ourselves their Help and Assistance in a time of need, or to obtain from them those things we desire, is to make ourselves as useful and beneficial to them, as our Circumstances will permit. Whatsoever ye would that Men should do unto you, do ye so unto them, etc. From whence we may infer,  
2. That no Pretence of any Injury received, can be a reasonable Cause for our returning it; or for our doing Evil to other Men. Their unjust Deal with us, aught to be no Standard, nor will they be any reasonable Excuse, for our Dealing with them after the same manner; for 'tis not whatsoever Men have done to you: But whatsoever ye would that Men should do unto you. Now there is no Man would willingly receive any Injury either in his Body, Goods, or Reputation; and therefore he ought to be careful, that he doth none to other Men: And if he doth receive any Prejudice from them, to take Care that he is not provoked to resent it so far, as to be Guilty of a more heinous Crime, by returning of it. For to return an Injury, renders a Man more , than at first to inflict one: For he that doth an Injury to another Man, doth not consider of what pernicious Consequence his injurious Action is, he doth it rashly and unadvisedly, he is blinded with Passion, and though he Wills the Action, yet probably he may disown the ill Effects which it produces: But he that returns an Injury, doth not only sin knowingly, and deliberately, but wilfully and obstinately, in opposition to his own Sense and Feeling, he plainly perceives all the evil Consequences of the Action, he is sensible of them, and has smarted under them, and yet he goes on maliciously to execute his Revenge. 'Tis therefore our unquestionable Duty, either to pass by Injuries, and take no Notice of them if small and inconsiderable, or generously to forgive them, and by heaping Coals of kindness upon the Heads of our Enemies, endeavour to melt them down into Love and Friendship; unless in some particular Cases, where some Circumstances render it more advisable, to remit them to the Umpiridge of the Law.  
3. From hence we may infer of what vast Importance it is, that this Rule should be seriously considered, and Conscientiously practised. For as on the one hand 'tis plain, that the greatest part of those Mischiefs which happen, either to Communities, or to private Persons, do in a great measure proceed from our neglect of this Rule: So on the other 'tis as evident, that a careful Observation of it, would wonderfully conduce to their Weal, and flourishing Condition. With respect to Communities 'tis evident, That were Men once let lose from the Obligation of this Rule, the World would be filled with Bloodshed, Rapine, and Oppression; every one would seize on what best pleased him, and the strongest Arm would have the greatest share: But since every one is desirous to retain, and enjoy those good things which he doth possess, hence 'tis that he finds it necessary to join with others for their mutual defence. Not but that Man is naturally a Political Creature, and takes delight in the mutual Society, and converse of reasonable Being's like himself; and therefore Mankind would have formed themselves into Societies, tho' the World had continued in its Original Innocency, and Violence and Oppression had never entered into it: But yet since the Fall, our Natures are so depraved, and we have degenerated so far from that noble Rank of Being's, in which we were placed, that had not Men some Awe of this Rule upon their Minds, there would be no possibility of living in the World: And if 'tis necessary to the Essence of Government, much more to its Wellbeing; for do not all our mutual Correspondence, and friendly Converse depend on the Practice of those Virtues, which naturally result from the Observance of this Rule; such as are Veracity in our Words, Faithfulness to our Trust, Justice in our Deal, and the like. And thus as to the Concerns of particular Persons, is it not obvious that this Rule when duly observed, directly tends to root out all Envy, Passion, and Malice from the Hearts of Men; to take away the Causes of Differences, and Animosities, and to promote Peace and Quietness, and a good Understanding between Neighbours and Acquaintance? would it not be effectual to secure us against Fraud, Oppression, and Injustice? Would it not beget Comfort and Satisfaction in our Minds, and prove of wonderful Force and Efficacy, to support us under all the Troubles and Afflictions, which can possibly befall us in this Vale of Tears?  
Many are the Benefits which would flow from a due and conscientious Observance of this Rule, only to name them would take up more time than I have now left, and therefore I shall remit this Subject to your private Meditations, though the best way to Frame an adequate Notion of them, would be to put this Rule in Practice.  
4. Let us admire the infinite Goodness of God, who is pleased to govern us by such Laws, as are highly just and reasonable, and tend to promote our Happiness, both in this World, and the next. He doth not impose on us such Arbitrary Commands, as carry with them no Reason why they should be obeyed, but only the Will of the Imposer; but the Essential Goodness of his Nature inclines him, to give us such Laws, as ennoble our Natures, and make us more like himself, and more capable of that Happiness, which he hath prepared for us, as the Reward of our Obedience. He first places in us a natural Instinct to Love and preserve ourselves, and then makes this both the Measure and Motive of loving others: So plain and evident is it, that God designs the Good and Welfare of his Creatures, because he makes their Desires, the Measures of their Duty; and his Commands are agreeable to their natural Inclinations.  
5. And Lastly, how unexcusable shall we be left, if we do not live in the Observance of this excellent Rule. For had God laid a more weighty Burden upon us, had he commanded us all those numerous Observances, which the Jews under the Law were obliged to perform; A yoke which they were not able to bear: Or all those Mortifications, and that Austere way of Living, which some poor Mistaken Christians impose upon themselves; yet we should have had Inducements sufficient to perform all this: Heaven and eternal Happiness would have made amends for the hardest usage we could have undergone in this World: But when God has laid upon our Shoulders, so good and gracious a Yoke, such Just reasonable and equitable Commands, so agreeable to our Natures, and so much for our Interest; what can we say for ourselves? What Excuse can we make, if we do not comply with them? Can any thing be more reasonable, than to do by others as we would have others do by us? And yet the Observance of this Rule, comprehends the chiefest part of our Duty. Even those who are most backward in the performance of it themselves, yet are generally very rigid in exacting it from others: There is no Man but would willingly be comforted in a time of Trouble, protected in a time of Danger and Calamity, relieved in a time of Want and Sickness, though he neglects the performance of these Duties towards his Neighbour. What Answer then shall we make at the great Day of Account, when an Inquiry shall be made, whether we have visited the Sick, fed the Hungry, or clothed the Naked, and relieved the Prisoner, and in short, whether we have done Justice and loved Mercy? How dreadful will that Sentence be which shall pass upon those Men, who have neglected these Duties? And if those Persons shall be condemned, who have neglected them, who have barely omitted the performance of them, where shall those Men appear, who have practised the quite contrary? Who have oppressed the Poor and Needy, circumvented and defrauded their Neighbour, and have went on during the whole Course of their Lives; in Acts of Injustice, Oppression, Extortion; contrary to the Checks of their Consciences, and the known Rules of their Duty? Certainly God will pour out the full Vials of his Wrath upon these Men, and give them their Portion with Hypocrites and unbelievers.  
God grant that we may not be Partakers in their Gild, and then we shall not undergo the same Punishment: but that by a conscientious Observance of this Rule, of doing by others, as we ourselves would desire to be done unto; we may obtain the end of our Hopes, and the Fruit of our Obedience; the Salvation of our Souls.  
FINIS.   

THE Reader is desired to Correct these following Erratas with his Pen.  
ERRATA.  
PAge 6. l. 2. r. Man. p. 10. l. ult. r. Virtuous. p. 20. l. 22. r. which. p. 27. l. 21. r. it were. p. 60. l. 18. r. recount. p. 89. l. 21. r. grateful. p. 92. l. 18. r. let out. p. 104. l. 3. r. Chappel. p. 245. l. penult. r. writ.  
Besides some literal Faults which are easy to be 〈◊〉 ended by the Eye.