Practical Discourses UPON THE PARABLES OF OUR Blessed Saviour, WITH Prayers annexed to each Discourse.  
By FRANCIS BRAGGE, Vicar of Hitchin in Hertfordshire.  Vtile est, [Libros] Plures à Pluribus fieri, diverso stilo, non diversâ Fide, etiam de Quaestionibus jisdem; ut ad Plurimos, ad alios sic, ad alios autem sic, Res ipsa Perveniat. Augustin. de Trinitate. Lib. 1. Cap. 3. 
IMPRIMATUR,  
Sept. 27. 1693. Guil. Lancaster R. P. D. Henrico Ep. Lond. a Sacris Domest.  
LONDON, Printed for S. Manship, at the Ship near the Royal-Exchange in Cornhill, 1694.   

To the Right Reverend Father in God Thomas Lord Bishop of Lincoln.  
My Lord,  
I Humbly beg your Lordship's Favourable Acceptance of this Address; which is designed as a Public Expression of the Great Veneration I have for your Lordship, and of the Grateful Sense I retain of the Favour and Encouragement you have hitherto been Pleased to show me, since your Happy Accession to this See.  
I do not, cannot think this a Present worthy of your Lordship; but being induced to publish these Discourses, in hopes that the Novelty of the Dress they appear in, may incline some to look upon them, who seldom take notice of things of this nature when in the usual Garb: I could not but Dedicate them to your Lordship, as my Diocesan, and as an Account in part how I discharge my Duty in my Cure, under your Lordship's Inspection and Government.  
If I shall be so Happy as to do any Service to God and Religion by this Publication, I am sure your Lordship will not disapprove of it, and I shall have what I aim at: I therefore beg your Lordship's Blessing, and your Prayers, that these my well-meant Endeavours (however otherwise Deficient) may be Successful to that Great End: And with all due Deference to your Lordship's Eminent Worth as well as Station, I am, and shall make it my Care to Approve myself,  
My LORD, Your Lordship's Dutiful and Humble Servant, Fr. Bragge.   

THE PREFACE.  
THE Parables of our Saviour being full of Excellent Instruction, and in a Familiar way teaching the Greatest and most Necessary Truths; I thought it would be a very useful Undertaking to Discourse Practically upon them: And by explaining them, and enforcing the Sense couched under them, to make them serviceable to the Great Ends for which they were designed. The engaging Men in a Hearty Love and Obedience to our Great Master Jesus, and in an Industrious Provision for the Happiness of the other World.  
But before I proceed to consider the Parables themselves, I think 'twill be convenient to give a Brief Account, why our Saviour so often spoke in that Mystical Manner to his Hearers? And 'tis a Question which his own Disciples asked him, after he had delivered his first Parable of a Sour; they came unto him and said, Why speakest thou unto them in Parables? Matt. 13.10. To this our Lord gives a double Answer in the 11th and following Verses, thus. I speak to the People in Parables, because it is given to you, that are true Believers and my Faithful Disciples, to know the Mysteries of the Kingdom of Heaven, or of the Gospel; but to them, that is, as they are described in the 15th Verse, whose Heart is waxed Gross, or Obdurate and Obstinate, and their Ears dull of Hearing, and who have closed, or wilfully shut their Eyes against the Light and Truth that I manifest to the World, lest at any time they should see with their Eyes, and Hear with their Ears, and Understand with their Heart, and should be Converted and I should Heal them: To such as these, as very Unworthy of the Favour, it is not given to have the Mysteries of Religion plainly revealed to them but only Mystically, and Covertly by way of Parable. That is, 'twas by way of Punishment for their Infidelity and Hardness of Heart, and Despising and Rejecting His former Plainer Discourses on the Mount and in other Places; and their Averseness to believe in him notwithstanding the Miracles he did, and Blasphemous Attributing his casting out a Devil from one possessed who was Blind and Dumb, to the Power of Beelzebub the Prince of the Devils: 'Twas by way of Punishment for this strange Obduracy of theirs that he took upon him that more Obscure way of Instructing them than he before had used; and which new Practice of his, was a tacit Intimation of his Displeasure against them, and did threaten a Total Concealment of those Glad Tidings from them which he came to bring unto the World, if they persisted in their Obstinacy and Disbelief.  
And this is manifest from the whole of what St. Matthew records of our Lord's Discourses before this 13th Chapter; which we find to be very Plain and expressed in the usual manner, till the Pharisees with Hellish Malice would disparage the Great Miracle he wrought upon the possessed Man, by ascribing it to Art-Magick and the Power of the Devil: And from that Time, after Confounding that Objection, and sharply reproving their Perverseness and great Obstinacy, he very frequently expressed himself by way of Parable in his public Discourses, and afterwards in private explained all to his Disciples; and he gives this reason for his so doing, verse 12. For whosoever hath, to him shall be given, and he shall have more Abundance; but whosoever hath not, from him shall be taken away even that he hath. That is, He that upon my former Plain and Open Instructions hath Believed and Obeyed me, shall have still more and more as Plain Manifestations made to him of the Mysteries of the Gospel: But he that hath made no Good Use of what was then so clearly made known to him, but continued still Faithless and Obstinate, shall for the Future be Deprived of that full Light and Sunshine of the Gospel, and be afforded only some Obscurer Glimmerings of it, and behold it as through a Veil. A Punishment this, had they understood it, very Great; and which was enough to cure them of their Stubbornness, and make them more ready to embrace that Heavenly Discipline before it was too Late; For that Eclipse of that Glorious Light, was a certain forerunner of that Eternal Night which was to follow, unless they speedily Repent and Believed. And this should be an Admonition to us likewise to Fear und Tremble and walk with the greatest Circumspection, lest we Fall after the same Example of Unbelief and Disobedience; lest we so long Reject that Light which is come into the World and prefer Darkness before it, as to become utterly unworthy of it, and it be quite hid from our Eyes, and outer Darkness at last become our Portion.  
This is one Reason our Lord gives of his speaking to the People in Parables; it was by way of Punishment, and as an Expression of his Displeasure at their hardened Infidelity.  
There is another, and that a very Merciful one, as respecting a sort of People not Maliciously Faulty as those beforementioned, but chief to blame for Heedless Inadvertency; 'tis thus expressed, v. 13. of this 13. ch. Therefore speak I to them in Parables, because they seeing see not, and hearing they hear not, neither do they understand. That is, because his Plainer and more Common Discourses were but little regarded by them, and not considered and attended to as they should be, but forgotten as soon as heard; therefore the more to engage their Attention, and induce them to look close into and dwell longer upon what he said, he put his Discourses into a more Mystical and uncommon Dress; that their desire of understanding his hidden Meaning, might employ more of their Thoughts about it, and put them upon making a further enquiry than otherwise they would do, and by that means his Doctrine make a deeper Impression upon their Minds and Memories. For Men are naturally desirous of finding out Mysteries and Hidden Meanings, and more than ordinary Attentive to what is unusual and out of the common road of talking, and will take Pains to discover what is under the Disguise of a Parable, and be much more pleased and affected with the Discovery of such a hidden Treasure (to which our Lord elsewhere resembles the Gospel) than if the same thing had been offered them at an easier Rate. And accordingly St. Luke, after he had recorded several of our Saviour's Parables, subjoins that all the People were very Attentive to hear him; and no Doubt but they were as Inquisitive to Understand what they had heard.  
And indeed, tho' this be a Mystical way of Instruction, and hath something of Obscurity in it, yet as it may be managed, nothing can be more Familiar, or more suitable to the Capacities of the Meanest Auditors. For the vulgar sort are but little Receptive of Abstracted Notions, and Nice and Lofty Speculations; and that is most likely to take with them, which is clothed in a Dress they have been well acquainted with, and Illustrated by some Material Representation: For by this means, a Truth which otherwise delivered they would either not Apprehend, or not Consider and Attend to; being expressed by way of Resemblance to what they have been much used to, and understand very well, is presently entertained, and becomes Familiar and Easy to them, and they can as well remember and attend to it, as to other common Concerns of Life. And accordingly we find our Lord's Parables taken either from some common and known Actions of Men, such as of a Husbandman sowing Corn in his Field, and the springing up of Weeds with the good Corn, of a Fisher throwing his Net into the Sea, of the looking for a lost Sheep, and the Extravagancies and Repentance of a Prodigal Son, and the like; or from some common Accidents and Events that are taken notice of in the World, such as of a Treasure found that was hid in a Field, the Plentiful Product of a Man's Ground, the unfruitfulness of a Tree, the Reckoning of a Master with his Servants, the Importunacy of a Poor Widow for Justice, and such like. Relations of this nature are easily Remembered, and People are naturally apt to listen and attend to them, and the meanest Capacity can understand and apprehend them, and if well managed, they make what is repesented by them appear very Lively and Affecting, as if 'twere Acted before our Eyes; and by this means the Truths delivered under that Disguise insensibly Insinuate themselves, and work upon the Mind even before a Man is ware of it, or can set himself to make Resistance.  
And as these Parables of our Lord were drawn from the most Familiar things, they were so Apt likewise, and so excellently Managed, and there was so great Analogy between the things represented and the Representations of them, that a little Thought and Reflection of even an ordinary Understanding, would discover what was hid under so thin a Veil: And accordingly we find several of our Saviour's Parables taken presently by the Auditors in their true and naked meaning, and no doubt but more were so than the Evangelists took notice of. But lest they should not be apprehended, we find our Lord, when in Private, explaining them to his Disciples, and giving them command to speak in the Light what he told them in Darkness; 
Matt. 10.27.  and by this means, that Impression which the Parable made upon the Fancy and Imagination of the People at the first relation of it, would afterwards either by men's own Interpretation, or the Apostles, have its due effect upon their Understandings, Wills and Affections.  
Besides this General usefulness of Parables, there is one thing they are more peculiarly proper for, and that is Reproof; which is a thing Men are most of all Impatient of, and that must be managed with great Prudence and Nicety, or it will do much more Harm than Good. If it be too Plain and Open and Severe, it often Hardens an Offender still more; and if it be too Cool and Lifeless, it loses its Force and makes no Impression.  
In an Effectual Reproof then, there must be sufficient Strength and Smartness, and likewise so much Privacy and Secrecy in it, as may not exasperate the Man too much from a Sense of the great Shame and Ignominy that attends the laying Open his Faults to the World. Now Reproving by way of Parable does all this. There may be Strength and Smartness enough in it if it be well chosen and applied; and yet there is so much of a Disguise and Covering upon it, as makes it very Private, and not to grate so much upon that Tender Passion of Shame, as a more public and barefaced Reproof would do. 'Tis, as one handsomely expresses it, like Lancing a Sore with the Lancet wrapped up in a Sponge; when under Pretence and Show of nothing but smooth and gentle Usage, the place is unexpectedly opened and the Corruption let out; which the Patient would not have suffered to be done, if attempted Roughly and without that Stratagem. And there is a notable Instance of this Parabolical way of Reproving, mentioned 2 Sam. 12. Upon David's Murder of Uriah, that he might enjoy his Wife without Disturbance, the Prophet Nathan was sent to Reprove him for it, and denounce God's Great Displeasure against him: And that he might do this the more effectually, did not Flatly and Immediately tell him of his great Wickedness, but frames a Parable of a Rich Man that had great Flocks and Herds of his own, who yet to entertain his Guest, took the Only little Ewe Lamb of a Poor Neighbour of his, which he had bought and nourished up with great Tenderness and Pleasure; and dressed it for the Man that was come to him. And David 's Anger, the Story says, was greatly kindled against the Man, and he said unto Nathan, as the Lord liveth the Man that hath done this thing shall surely die, and shall restore the Lamb , because he did this thing, and because he had no Pity. When the Prophet saw that his Design had so far taken effect, he immediately follows his Blow, takes Advantage of the King's Displeasure, and makes the Application home, Thou art the Man. And this Mystical Reproof struck David so deep, that without making any Excuses, he presently confesses his Gild, that he had sinned against the Lord; when 'tis very likely a Rougher and more Downright Reprimand would have exasperated the King into Rage and Impatience at his being so exposed by the Prophet, rather than have melted him into so humble and pungent a Remorse as this.  
This Course then our Lord took, not without great Wisdom; and by Parables apt and well chosen and very expressive of his Meaning, reproved the Obstinacy, Hypocrisy, and other Vices of the Jews, who were Men Stubborn and Refractory, and Impatient of too open a Rebuke: Especially the Pharisees, whose Pride and Haughtiness, and great Repute with the People, made them not able to endure any thing of Reproof, though wrapped up in the Disguise of a Parable, much less when public and open, and in plainer Terms. Tho' as to the Pharisees, when this milder way would not do, he more plainly and sharply rebuked and exposed their Great Wickedness and Vile Hypocrisy.  
These are the Reasons why our Lord spoke so much in Parables; and 'twas a Course which many of the Greatest and Wisest Men had taken before him. The Prophets in the Old Testament, and several of the Heathens, expressed their Instructions and Reproofs in such a Mystical manner, and by way of Fable or feigned Relation of some Action or Occurrence that bore Resemblance to what they would Inculcate; as is very evident to such as Converse with their Writings. Which Course, had it not been very Effectual to the Ends for which it was designed, it would not have been so much in Reputation as it was; and if it was so effectual then, why may it not be so still; if not to frame new Parables, yet to explicate and enforce the Old? Especially those which our Lord, with admirable Wisdom and Judgement, made use of to reprove Vice by, and encourage a Sincere and Persevering Piety?  
The Truths that are couched under these Parabolical Expressions, are of the greatest Importance, and such as it nearly concerns us to attend to, and Practise accordingly; and the manner of expressing them is such, as illustrates with great Advantage, and very movingly recommends them, and that in such a Familiar way, as fits them to all Capacities tho' never so Indifferent; and may be of great use to work upon the meaner sort, who I fear are too little apprehensive of what is delivered in more Abstracted Terms.  
I have therefore Practically considered the most, and most useful of our Saviour's Parables, passing by those only that wholly relate to the Jews, and that Infant State of the Gospel, and can't without Violence be made Serviceable to the Improvement of Religion amongst Christians, especially now at this Distance from the Times wherein they were spoken. But of this sort there are but Three or Four; and the rest that are not Particularly Discoursed of, are Co-incident and of the same Sense with those that are. And I hope this may not be an UnprofitableVndertaking through his Blessing who Alone can give the Increase; to Advance whose Honour in promoting the Good of Souls they are made Public.  
I desire only that two things may be further observed: The one is, That these Discourses are on Purpose designed to be Purely Practical, as I have styled them in the Title Page, and as every Intelligent Reader will discern, when he finds me wave many Fair Opportunities of Controversy that lie in my way; and my Reason for so doing, I think, is very sufficient, (viz.) Because 'tis too Observable that the great Defect of Christians  is in their Practice, which yet is the One thing Necessary. The other is, that, According to the excellent Advice of 
* More Nevochim in the Preface.  Maimonides, the Reader expect not (Rationem & Explicationem omnium verborum & rerum in Parabola Contentarum ad Rem Significatum, etc.) a Minute and Particular Application of every Word and Thing in a Parable, to the Sense that is couched under it; but be contented with a more General Explication of the Sum and Scope of it. For otherwise either the main Intention of the Parable will be quite lost, or at least the Mind will be tired in hunting after an Explication of what cannot be explained; and nothing be the Result of such Fruitless Study, but that Empty Vexatious Disappointment, which all those Experience, who make it their endeavour to find out, or rather force from the Words of an Author, that which the Author himself never so much as dreamed of. All therefore that a Man should propose to himself in the Explication of the greatest part of any Parable, is to find out what is the main Drift and Design of it; and what it is which the Author of it would Instruct Men in, by that Allegorical Scheme of Speech.  
But tho' this be Excellent Advice, and I have endeavoured to observe it in the following Discourses; yet, where it could be done without unnatural Straining and Violence, I have been very Particular in my Explication: And indeed, most of our Saviour's Parables are so aptly expressed in the Parts as well as in the Whole, that they not only will Bear but Require a Minute Application of the Allegory to that which is represented by it, and which receives a great Advantage from it; as may be observed in the Perusal of what is now offered to the Reader's View.   

The INDEX.  

Par. I. OF the Sour. Matt. 13.3, etc. Page 1  
Par. II. Of the Tares. Matt. 13.24. p. 35  
Par. III. Of the Pearl of great Price. Matt. 1345. p. 82  
Par. IV. Of a Merciful King and his unmerciful Servant, Matt. 18.23. p. 122  
Par. V Of a King that made a Marriage for his Son. Matt. 22.2. p. 164  
Par. VI Of the Ten Virgins. Matt. 25.1. p. 204  
Par. VII. Of the Good Samaritan. Luke 10.30. p. 232  
Par. VIII. Of the Talents. Matt. 25.14. p. 270  
Par. IX. Of the Covetous Rich Fool. Luke 12.16. p. 304  
Par. X. Of the Barren Figtree. Luke 13.6. p. 338  
Par. XI. Of the Prodigal Son. Luke 15.11. p. 365  
Par. XII. Of the Rich Man and Lazarus. Luk. 16.19. p. 395  
Par. XIII. Of the Importunate Widow. Luke 18.1. p. 424  
Par. XIV. Of the Pharisee and the Publican. Luk. 18.9. p 456    

The most Considerable Errata, occasioned by the Author's distance from the Press, the Reader is desired thus to correct with a Pen before he peruses the Book, viz.  
PAge 14. Line 1. deal in. p 15. l. 6. r. these. p. 16. l. 24. r. tells. p. 24. l. 28. deal it. p. 25. l. 14. deal and. p. 26. l. 29. r. cometh oft. p. 29. l. 23. r. showers from. p. 30. l. ult. r. Track. p. 39 l. ult. deal in the Ear. p. 60. l. 6. r. our. p. 74. l. penult. r. Tares that. p. 78. l. 23. r. passed. p. 83. l. 5. r. Fine. p. 91. l. 17. r. to. p. 111. l. 10. r. eternally. p. 119. l. 1. deal the. p. 129. l. 17. r. have. p. 133. l. 15. r. affected. ib antip. r. their. p. 141. l. 3. r. then. p. 142. l. 7. deal us. 144. l. 20. r. if. 162. l. 7. r. own. p. 171. l. 8. deal and. p. 185. l. 20. deal and. p. 186. l. 23. r. us as. 202. l. 10. r. slighted. p. 223. l. 3. r. were. p. 227. l. 13. r. his 228. l. 28. r. breaking p. 234. l. 12. r. struck so p 239. l. 6. r. behaviour. p. 241. l. 16. deal such. ib. l. 17. r. which. 245. l. 17. r. that. p. 252. l. 12 r. Mankind. p. 257. l. 29. r. general. 266. l. 12. r. Relief. p. 284. l. 14. r. of. p. 289. l. 23. r. from. p. 328. l. 13. r. Indignus. ibid. l. 15. r. Charae. p. 329. l. 6. r. accordingly. p. 332. l. 3. r. sleep. p. 333. l. 6. r. unspeakably. p. 335. l. 12. r. we. p. 342. l. 28. r. Dewes. p. 355. l. 29. deal Public. p. 361. l. 25. r. your. p. 374. l. 18, 19 for they r. he. p. 378. l, 10. r. she. p. 380. l. 10. r. those. ibid. l. 29. r. Passions. p. 382. deal Crysippi porticus & grex. ibid. r. prava. p. 392. l. 4. for Saviour r. Father. 404. l. 3. r. in the Favour. 405. l. 27. r. makes. p. 415. l. 27. r. could not. p. 416. l. 26. r. irreconcilable. p. 430. l. 2. r. numbed. p. 441. l. 25 r. encourager. p. 457. l. 23. r. Favour. p. 470. l. 25. r. bitter. p. 475 l. 29. r. depreciate.   

PARABLE I. Of the Sour that went forth to sow his Seed.  Matth. xiii. 3, 4, 5, 6, 7, 8. 
Behold, a Sower went forth to sow.  
And when he sowed, some Seeds fell by the wayside, and the Fouls came and devoured them up.  
Some fell upon sttony Places, where they had not much Earth; and forthwith they sprung up, because they had no Deepness of Earth:  
And when the Sun was up, they were scorched, and because they had not Root they withered away.  
And some fell among Thorns; and the Thorns sprung up and choked them.  
But other fell into good Ground, and brought forth Fruit; some an Hundred-Fold, some Sixty-Fold, some Thirty-Fold.  
THIS Parable is very fitly placed first, as giving Account of the Causes of men's Fruitfulness or Unfruitfulness in Christianity; and consequently, shows what is to be avoided, and directs to what is to be done, in order to Men's being bettered by the Sermons of the Gospel: Which is a thing first of all to be taken notice of, by such as would be Christians indeed.  
Our Lord's Interpretation of this Parable, 
Matth. 13.19. Mark 4.14. Luk. 8.11.  from a Collation of the Three Evangelists that record it, is this:  
The Seed is the Word of God, or the Word of the Kingdom; that is, the Gospel, the Religion that Christ Jesus came to teach the World. When any one heareth this Word, and understandeth it not, then cometh the wicked one or Satan immediately, and catcheth away that which was sown in his Heart, lest he should believe and be saved; this is he who received Seed by the wayside. But he that received the Seed into rocky or Stony Places, is he that heareth the Word and presently with Joy receiveth it, yet hath not Root in himself, and so endures or believes but for a while; for when Tribulation or Persecution ariseth because of the Word, he is soon offended or discouraged, and falls away in Time of Temptation. He also that received Seed among the Thorns, is he that heareth the Word, and goeth forth, and the Cares of this World, and the Deceitfulness of Riches, and the Lusts and Pleasures of this Life entering in, choke the Word, and it becometh Unfruitful, or at best bringeth no Fruit to Perfection. But, He that received Seed into the good Ground, is he that having heard the Word, Understandeth or considereth it, and receiveth and keepeth it in an honest and good Heart, and bringeth forth Fruit with Patience, according to his Ability, whether Thirty, Sixty, or an Hundred-Fold.  
From the Parable thus interpreted by its Divine Author, it appears, as was said, that the Design of it is to show what are the Causes of Men's improving or not improving under the preaching of the Gospel; that so we may know what to avoid and what to embrace and endeavour after in order to our being fruitful under those Means of Instruction we enjoy.  
We shall now consider each Part of this Parable with its Interpretation.  
The First is, Behold, a Sower went forth to sow: And when he sowed, some Seeds fell by the Wayes-side and were trodden down, and the Fowls of the Air came and devoured them up: The Interpretation is, that the Seed which is sown is the Word of God, and when any one heareth this Word and understandeth it not, then cometh the Devil or the wicked one immediately, and catcheth away that which was sown in his Heart, lest he should believe and be saved. This is he that received Seed by the wayside, or this is that Seed which fell by the wayside.  
The Word of God is compared to Seed, because of its fructifying, growing and increasing Nature; because it hath in it an Active Principle, and will when sown, (unless killed and made unfruitful by Accidental Injuries) spring up into excellent Fruits and in great Abundance, to the Glory of God, and the nourishing, strengthening, nav the immortalising of Men; for of this Divine Seed consists that Heavenly Bread, which whoso eateth of shall live for ever. 'Tis this Seed that bringeth forth those Graces of Christianity, which keep up the Divine Life in the Soul; 'tis this that makes it grow in Grace and in the Knowledge and Love of the best and noblest of Objects, our Lord Jesus; 'tis this that is its Preparation for Heaven, and an Earnest of that Immortal and Glorious Inheritance. For, wheresoever that Seed is sown, 
Rom. 6.22.  and springs up, and brings forth Fruit unto Holiness, the End most certainly will be Everlasting Life.  
And this Word of God, is not only, for these Reasons, compared to Seed, but to Seed sown: 'Tis not only potentially fruitful, but the Powers of it are now called forth into Act; 'tis actually sown, the Gospel is preached and made known to the World, its excellent Precepts are openly declared, and planted in Men's Hearts, by the Proposal of infinite Rewards and Punishments to such as do or do not obey and practise them. And, this Seed thus sown, is watered with the Dews of Heaven, with the Distillations of the Divine Grace and Blessing, which are in sufficient Plenty afforded to every Man; so that God, the great Husbandman, is not wanting in any thing that is necessary to the Flourishing and Increase of that Seed, which he hath thus committed to their Hearts: And therefore he expects (and 'tis but reasonable he should) to see it grow and bring forth Fruit wherever 'tis planted; wherever the Word is preached he expects the Fruit of Righteousness. The Seed is good, and most of all agreeable to the Soil wherein 'tis sown (for Religion is the best Reason, and therefore most natural to a reasonable Soul) and 'tis sown in great Plenty; there is no Scarcity of God's Word among us, and 'tis watered sufficiently with the Dew of Heaven, the Grace of God, which is not wanting to any Man that will receive it, and therefore at our Peril we must all be fruitful; none of us must appear before our great Lord empty, lest the Punishment of Barrenness be our Portion, and we be burnt up with unquenchable Fire.  
This Seed then, or the Word of God, being thus actually sown, the Christian Religion planted in the World, and all things done on God's Part, in order to its being fruitful, and which accordingly he expects it should be; it highly concerns us, in the next Place, to take care that it be so, and that nothing make it otherwise.  
That is, that, in the First Place, it be not like Seed sown or scattered by the Way Side, which is trodden down by the Feet of Men and Beasts, or devoured by the Fowls of the Air. We must not be thought less and inconsiderate after we have heard the Word, and suffer our Souls to be like a Highway, laid open and exposed to all Comers, to all Sorts of wand'ring, useless and wicked Thoughts, which thronging in Abundance, will trample down the Good Seed that was sown, that it shall never more appear, be no more thought of or remembered by us. Nor must we leave it to the Mercy of the Fowls of the Air, the Devil and his Legions, who, like Birds of Prey, hover over us continually, and are always ready to catch away immediately those good Instructions instilled into our Minds, lest they should grow into Faith and Salvation, and which they see lie scattered and unregarded by us, and unobserved, throw in their Places, the Seeds of Sin and Misery, which, like ill Weeds, will flourish any where and grow apace. Thus heedless of so great a Treasure must we by no means be, but by Recollection of Thought, advert closely to the great Truths of the Gospel, and exclude all wand'ring and vain Imaginations, and carefully gather up those Notions of Religion which lie scattered in our Minds, and reduce them to some Order and Connexion, and infix them by Meditation still deeper in our Souls; and instead of a dry, barren and common Way, for all Temptations and Injections of the Devil, for numerous and vain and incoherent Fancies, we should by serious Attention to those concerning Truths, that we have read or heard, make our Souls (as Solomon expresses it) a Garden enclosed, a Spring shut up, 
Cant. 4.12.  and a Fountain sealed: And then no Fear of the Seeds being trodden down or devoured by the Fowls of the Air; but 'twill remain rooted and grounded in our Hearts, and will bring forth its Fruit in its Season.  
Secondly, We must take care that the Word be not like Seed sown in stony and rocky Places, where there is no Deepness of Earth; lest, it spring up too hastily, and when the Sun is hot it be scorched and whither away because it hath no Root. That is, as our Lord interprets it, we must be careful not only to receive the Word with Joy, and have an extempore superficial Religion, and believe and obey only for a while; but likewise to endure, and not be offended or discouraged though Tribulation or Persecution arise because of the Word, nor to fall away in Time of Temptation.  
I doubt there are too many of these Rocky Hearers, that perhaps are well enough pleased to be handsomsely told of their Duty, to hear a well-penned Sermon, and for the present readily assent to the Truth and Reasonableness of what is discoursed to them; and believe it their Interest to live as becomes Christians, and rejoice at the News of being freed from the Tyranny of the Devil and their own unruly Lusts and Passions, of being made Children and Heirs of God, and Coheirs with Christ of an Eternal Inheritance, and that there are neverfading Crowns of Glory reserved for them in the highest Heavens; and are resolved to set about the Performance of that Duty immediately, which is so excellent in itself and shall be so infinitely rewarded. And indeed, the Christian Religion is so highly reasonable in its own Nature, so conducive to the Comfort and Happiness even of this Life, and the sure Way to such endless Bliss hereafter, that it can't but be very pleasing in the Theory, to any Man of Sense and Reason.  
But after all this, I fear there are too many Hearers, that like Rocky Places, have only a Surface of good Earth, and retain this good Affection to Religion but for a while, and at the Bottom are impenetrable as a Rock, and will not suffer the good Seed to shoot so deep into their Hearts, and take so firm a Rooting as is necessary to its Fruitfulness and Increase.  
Their Spring is quickly over, a Blade or a Stalk is the farthest Progress their Religion makes, and never arrives to the full Corn in the Ear; but when they meet with any Difficulty in the Practice of it in itself, or any Opposition to it either without from Men, or from the Devils Temptations within; For want of Deepness of Earth and Moisture they fall and whither away. If there were nothing else for 'em to do but to receive the Promises, they would with Joy indeed give ear to the glorious Descriptions of the Happiness of a Christian: Nay, that Happiness is so exceeding great, that at present they may very well be glad to hear of the Way to attain it, and for a spurt set cheerfully about it, and a shallow Crust of Earth will be sufficient to make some Show and Appearance of Fruitfulness and Increase. But, unless the Heart be throughly pliable, and there be Deepness of Earth, an humble Sense of the great Need we have that this Divine Seed should take Root and grow up in our Souls, and likewise the Moisture of a sincere Repentance for our former Barrenness and stony Hardness of Heart, the Word will take but shallow Rooting for all our sudden Raptures, and upon upon every Difficulty and Temptation be ready to languish and whither, especially when the Heats of Persecution strike upon it; and then, too often, the latter End is worse than the Beginning, and the Men grow more hardened and insensible than ever.  
Those therefore that find themselves of this rocky Temper, so difficult to be persuaded to be Christians indeed, so ready to look upon the smooth Side of Religion only, and please themselves in the Theory of it, admire the Promises of Christianity, but find great Resistance in their Breasts when the Word would take deeper Root, and they are exhorted to a still more and more excellent and fruitful Piety: These Persons are by all means to endeavour still more and more to soften their Hearts, and make them pliable to the Impressions of the Word of Life; that it may sink deep into their Souls, and be fixed there beyond the Danger of yielding to every Temptation, and withering when Adversity shall come. They must not boggle at any thing that appears to be their Duty, but be diligent and industrious in ridding their Minds of their former Evil Habits and Inclinations, and inure themselves to the Obedience of Christ; not pretending Hardship or Impossibility when He commands, not endeavouring to lessen the Obligation of any of his Precepts, or shifting it from themselves, nor expecting Heaven upon easier Terms: But, knowing their Lord's Will, endeavour to do it in Sincerity, upon such Obedience only, through the Merits of Christ, hoping for the Promises.  
And this Course, like good Tillage and Manuring of our Ground, will soon mollify the Heart, and make it not only superficially, but entirely Pliable to the Word of God, receptive of its Impressions to the very Bottom, so that it shall dwell in us richly, and bring forth Fruit, not only in Times of Security and Peace, but even then when Tribulation shall arise because of the Word, and take still deeper Root, and bring forth greater Abundance, notwithstanding all the Storms and Scorching of Persecution, or even a fiery Trial.  
Thirdly, in order to the Fruitfulness of the Word, we must be very careful that it be not like Seed that falleth among Thorns, lest the Thorns spring up and choke it, so that it yield no Fruit. That is, that after the hearing of the Word we go not forth and suffer the Cares of this World, and the Deceitfulness of Riches, and the Lusts and Pleasures of this Life to enter in and choke the Word, and it become utterly unfruitful, or at least, bring no Fruit to Perfection.  
'Tis by a lamentable Experience, too true, that the Love of this World very much hinders our Provision for the next; and 'tis as true, that this is the greatest Folly and Madness in Nature, because the World to come is upon all Accounts, so infinitely to be preferred before the present, that there cannot be the least Competition between them: For, how can a World of Cares and Vexations, of Misery and Affliction of all Sorts, of Hazards and Uncertainties, of Sickness, Pain and Death, as this is, compare with a World of eternal, unmixed and uninterrupted Happiness, as is the other. And therefore, one would think Men should be so wise and so much their own Friends, as to bestow their greatest Endeavours in Pursuit of their main Interest; and not on the contrary such egregious Fools, as for the Gain of an empty Bubble to forfeit an happy Eternity.  
So far as is consistent with the Care of the Soul, 'tis very allowable to mind the Affairs of this Life: Nay, 'tis a Duty of our Holy Religion for every man to be industrious in his Calling, and to enjoy with Thanksgiving the Portion that God hath given him here below: But to invert God's Order, and place that First in our Esteem which should be Last; when he says, seek ye First the Kingdom of God and his Righteousness, and then all needful things of this World shall be added unto you, to run quite counter, and First provide for Abundance here, and then (and that but very coldly, God knows) think a little of the Kingdom of God and his Righteousness; this is such a preposterous Course as can never end in any thing but Shame and Confusion.  
If it be true, that the Gain of even the whole World would be a very unprofitable Exchange when compared with the Loss of the Soul; and if it be true, that the Loss of the Soul will follow upon the Unfruitfulness of the Word of God, for Faith alone will not save, but must bring forth the Fruits of the Spirit: And finally, if it be true, that a too great Love and eager Prosecution of the things of this World will choke the Word of God; and make it unfruitful, as our Lord in this Part of the Parable affirms it will: If all this be true, I see not how it can be avoided, but that such as have a Desire that the Word of God should be fruitful in their Souls in order to the eternal Salvation of them, must love the World less, and their Souls more must be careful in the First place to grow in Grace and be rich towards God, and clear their Minds of these worldly Thorns and Briars, lest the Divine Life be stifled and that Seed choked which alone can fructify to a happy Immortality. We must use this World, yet so as not to abuse it; but certainly he abuses it and all the Blessings that God affords him in it, who so immoderately Dotes upon it, as to prefer it before the Service of his great Benefactor, and spends most of his Thoughts and Endeavours about the increasing Wealth, and the Enjoyment of these sublunary Pleasures, and can spare but very little, if any of his Time and Pains, to prepare himself for the Enjoyment of God in Glory.  
And yet, as plain as this is, Men are generally so little affected with it, as not only to neglect Religion as much as ever, and love the World still more and more; but even to plead the Cares of the World as an Excuse for their Coolness in Religion, and the Unfruitfulness of the Word of God in their Souls. We would be oftener at the Sacrament, and more constant in at the Prayers of the Church, and in reading and meditating upon the Holy Scriptures, but that the Cares of the World and the Hurry of Business takes up most of our Time and Thoughts. But for God's Sake, let such consider; is that an Excuse, which is it self as great a Fault as any? Will God accept such an Excuse at the Day of Judgement? Has he not plainly forewarned us of the Danger of too much worldly Mindedness? Has not St. John said plainly, 
1 Joh. 2.15.  love not the World nor the things of the World, for whoso loveth the World the Love of the Father is not in him: And our Lord as plainly, ye cannot serve God and Mammon? How strange a Plea than is it for the Neglect of Religion, to say we are deeply engaged in the Pursuit of this World's Good!  
If we believe we have Souls to be saved, methinks we should take care of them in the First place; and as for this World, a moderate Industry, such as does by no means entrench upon Religion, is all that can be justified. And what our Lord said to the Scribes and Pharisees about their taking care of lesser Matters and neglecting the weighty things of the Law, should be our Rule in providing for our Families, and providing for our Souls. These things ought ye to have done, and not to have left the other undone. He that provides not for his own House, according to the Measures of Necessity and Moderation, is worse than an Infidel, 'tis true; but he that provides not for his own Soul is still more unnaturaly cruel.  
These are the things that our Blessed Lord says make this Heavenly Seed, the Word of God, unfruitful; and therefore those should with the greatest Care and Application possible, be provided against; nothing being of so great Importance to us as the Flourishing and Increase of the Word of God.  
I come now to consider the last Part of this Parable, viz. what it is that will make this holy Seed to thrive and bring forth plentifully the Fruits of Righteousness; and which Course consequently, it highly concerns us all to take, that we may not be barren under the Means of Instruction that we enjoy.  
Our Lord expresseth it thus: But, other Seed fell into good Ground, and brought forth Fruit, some an Hundred-Fold, some Sixty and some Thirty. That is, he that received Seed into the good Ground, is he that having heard the Word understandeth it, and receives and keeps it in an honest and good Heart, and brings forth Fruit with Patience according to his Ability, whether Thirty, Sixty or an Hundred-Fold. In this Part of the Parable there are Five things to be considered.  
First, That the good Ground in which the Seed of the Word will take deep Rooting, and bring forth Plentifully is an honest and good Heart.  
Secondly, That that which infixes the Seed of the Word in this good Ground, is Consideration, translated understanding the Word.  
Thirdly, That the Seed so planted in this good Ground, must be diligently kept and preserved in it.  
Fourthly, That we must expect the Increase of it with Patience, and take care that the Fruits come to Perfection; and  
Lastly, That this Increase must be proportionable to the Quantity of the Seed that is sown, and to the Strength and Power of the Soil in which it is sown; that is, to every Man's Ability, and the Opportunities he has had of Improvement, whether Thirty, Sixty, or an Hundred-Fold.  
First, The good Ground, in which the Seed of the Word will take deep Rooting and bring forth plentifully, is an honest and good Heart; that is, a Heart sincerely desirous to be informed in its Duty, and that cordially proposes to perform it, and is truly humble and of a modest teachable Temper.  
St. 
1 Cor. 3.5, 6.  Paul tell us, that though he plants and Apollo's water, yet 'tis God alone that giveth the Increase: Now, can any Man imagine that God will make that effectual to our Good which we despise and value not, and force those Favours upon us, which we neither now desire, nor if we had them should do other than neglect? The Graces of Religion are too precious to be bestowed upon such brutish Natures, and none but those that have Hearts earnestly desirous of his Divine Assistance, that they may be purified and renewed by his blessed Spirit, and instructed in his holy Will that they may know how to pay a more acceptable Service to him; none but those that have such honest and good Hearts can expect the Word should flourish and grow fruitful, and they only that thus hunger and thirst after Righteousness shall be filled.  
And this those would do well to consider, who frequent our religious Assemblies in compliance to Custom only, and because their Neighbours do; or to learn new Modes and Dresses, or to show their own; or to while away the Time that lies useless upon their Hands, or to meet a Friend, or please their Ears with some new Notion, or to gratify their Curiosity, or the like: Let not such Persons be deceived, God is not mocked; let not such think they shall receive any thing of God but the Fierceness of his Displeasure, for their profaning to such vile Purposes what he intends as a Means to their Salvation. Those only shall receive Advantage by God's Word, that sincerely and earnestly desire its Nourishment that they may grow thereby.  
This honest and good Heart, is likewise Modest and Teachable; and indeed, this Disposition is very necessary in order to the Fruitfulness of the Word.  
For, Pride and Conceitedness are naturally the greatest Hinderers of Improvement in all Sorts of Acquirements whatever; but in Religion they do the most Mischief of all, and are the great Destroyer's of whatever is religious and good.  
For, besides that a high Opinion of ones own present Endowments cuts off all Endeavours of growing better, and renders all spiritual Advice barren to him that thinks he hath no need of it: Besides, that Reproof frets and enrages one that thinks Commendations rather belong to him; and Instruction, in Cases of Difficulty, is thrown away upon a Man that thinks himself Wiser than his Teachers: Besides these and several other Natural Ill Consequences of an overweening Opinion of ones self, which might be mentioned, there is this yet above all, that it utterly bars and shuts out God's holy Spirit; it deprives the Soul of his gracious Influences, and diverts the Streams of his Grace and Benediction from watering our Hearts: 
Prov. 16.5.  For Pride is an Abomination unto the Lord, a thing that he hates and detests above all things: And St. James tells us, that instead of assisting, God resists the Proud, 
Jam. 4.7.  is his professed Enemy. And no wonder if that Soul be barren, which is thus cursed of God, and denied those refreshing Dews of his Favour which alone can make it fruitful. Let us therefore lay our Foundation low in Modesty, Sincerity and Humility, and God will build us up to Life everlasting. We shall then be like Trees planted and deep rooted by the Rivers of Water, that bring forth their Fruit in their Season; our Leaf shall not whither, and whatsoever we do it shall prosper, Psal. 1.3.  
Secondly, that which infixes the Seed of the Word in the good Ground of an honest and good Heart, is Consideration and Meditation, rendered in our Translation understanding the Word. The Word in the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Original signifies weighing, pondering and considering: And St. James says agreeably, whoso looketh into the perfect Law of Liberty and continueth therein, that is, as the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Words in the Greek signify, has looked close and dwelled upon it by serious Meditation, he being not a forgetful Hearer, but a Doer of the Work, this Man shall be blessed in his doing, Jam. 1.25.  
He therefore that desires the Word should increase and multiply, must not only receive it in an honest and good Heart, but infix it there by serious Consideration; and be not like those compared to thorny Ground in the Parable, who, having heard the Word, go forth and think no more of it, but suffer the Cares and Pleasures and Riches of the World to enter immediately into their Minds and choke the Word, so that it becomes unfruitful: But by after- Meditation and Recollection of Thought make it sink still deeper into their Souls, and strike a Root to the very Bottom of their Hearts.  
And indeed, without such Consideration, there can be very little Hope, if any, of its Fruitfulness. For, in all Learning, 'tis Meditation that gives a Root to what is read or heard, and fixes it deep in the Mind; 'tis that which makes it a Man's own, and serviceable to him upon occasion; and without it, the most accurate Discourse would tickle the Ear only, not inform the Understanding; and truly, the more excellent, the less Beneficial, unless it be weighed and examined by a serious and near Inspection.  
Thus, the Doctrine of Christianity, though the most excellent in itself, as proceeding from the Divine Word, the Wisdom of the Father, is seldom embraced as such by Persons of a trifling unthinking Spirit, but rather appears harsh and unreasonable; or at best is but faintly approved of, and for a short Continuance. For, the Beauties of Holiness, like other chief Excellencies, are not to be clearly seen and fully discovered by a slight and cursory Glance, but by a diligent and curious Search; like Gold, that is not to be found upon the Surface of the Earth, but lies further in, and is treasured up within her Bowels. Wherefore, as we tender our Perseverance in the Faith and our eternal Salvation, we must not think our Task is over when we have heard the Word, but always set some time apart (and the sooner the better) to meditate and lay it to Heart, and frequently revolve it in our Minds, consider it in all its Relations and Tendencies, its Nature, and its happy and glorious Effects; and then we shall be entirely satisfied that 'tis our most reasonable Service, and above all things our Interest to practise its Divine Precepts, and that it flourish in our Souls, and bring forth Fruit in Abundance.  
Thirdly, This Seed so planted and fixed in this good Ground, must be likewise diligently kept and preserved in it.  
Sloth and Idle Carelessness always have an ill Effect; and many hopeful beginnings are nipped and crushed, and come to very deplorable conclusions, for want of that care and Industry, which was necessary to promote and further them to Perfection.  
But above all they are most Dangerous in Religion. For besides that they Naturally tend to make Virtue weak and degenerate; they give a fair Occasion to our great Enemy to assault us, (that infernal Bird of Prey, who is ready immediately to catch away the good Seed, if unregarded, and throw his wicked Suggestions into their Place) and who is glad to find us thus weak and unarmed and careless of our Safety; and is too wise not to improve such Opportunities to his best Advantage. And what Hopes, but we shall be shamefully plundered of that Precious Seed which God has sowed in our Hearts that it may spring up to Immortality, when we are thus careless and negligent, and unable to make any great Resistance!  
Therefore the Wise Man advises to keep the Heart with all Diligence; 
Prov. 4.23.  and St. 
1 Pet. 1.5.  Peter, to give all Diligence to add to our Faith Virtue, etc. that so these good things may be in us and abound: And our Lord tells us, 
Mat. 13.25.  in the next Parable to this, that 'twas while Men slept that the Enemy came and sowed Tares. Wherefore, awake to Righteousness, 
1 Cor. 15.34. 1 Pet. 3.8.  says St. Paul; be sober, be vigilant, says St. Peter, for your Adversary the Devil goeth about like a roaring Lion, seeking whom he may devour. Let us therefore endeavour, as St. Paul advises Timothy, 
1 Tim. 6.2.  to keep that which is committed to our Trust, and to walk circumspectly, not as Fools but as Wise; lest as the Serpent beguiled Eve through his Subtlety, so our Minds should be corrupted from the Simplicity that is in Christ: We must be wise as Serpents as well as innocent as Doves; lest, when the Word has begun to thrive and prosper in our Souls, it be at length rooted out by the Temptations of that old Serpent, and bring no Fruit to Perfection.  
Fourthly, we must expect the Increase of this good Seed with Patience and Perseverance, and take care that the Fruits come to full Maturity.  
We must expect the Increase of this good Seed with Patience, because all Improvement is a thing of Time: Men can't arrive at Perfection, even in Vice, in an instant, much less in Virtue. There are many intermedial Steps and Advances to it; and as when Seed is sown there first appears but a tender Blade, which, in process of Time improves to a Stalk, which every day grows taller and stronger; and at length appears the Ear and the Grain in the Ear; and even after that complete Formation of the Plant, there is yet some considerable Time before it comes to perfect Ripeness; and all this while the Husbandman waits with Patience till the Time comes of gathering the ripe Fruits of the Earth: So in Religion, there are gradual Advances to Perfection. The Beginnings of Religion, the first Sprouting of this Heavenly Seed are and will be tender and unconfirmed, but Time will strengthen and improve them; every Day will make some Advance to Perfection, where there is an honest and good Heart, and Sincerity at the Bottom: But these Advances may be very leisurely, and like the Growth of Plants, scarce discernible in their Progress, and yet at length the Word of God brings forth its genuine Fruits in great Abundance. And this, though perhaps slow pace in Religion, must be born with Patience and Hope; for in due Time, for all this, we shall reap if we faint not.  
And this those should consider who expect to be complete Christians in an instant, and are impatient of Delays, and disheartened by every Rub and Difficulty; and because their Practice can't keep pace with their too forward and passionate Wishes and Desires, are apt to despair of ever coming to that Ripeness of Christianity, which will fit them for their great Master's Garner; and too often let slip what they have already attained, and give over in much Dejection after they have made a very hopeful Progress. But this is a cunning Artifice of the Devil, and aught, with the greatest Care imaginable, to be provided against; and a Man's best Defence in this Case is Patience, or a calm and resigned Expectation of Increase and Blessing from God in his due Time, when we have done our own best Endeavour; a waiting God's Leisure, a confiding in his Goodness who only gives the Increase. And (as St. 
Jam. 5.7.  James expresses it) as the Husbandman waiteth for the precious Fruit of the Earth, and hath long Patience for it, until he receive the early and latter Rain; so should we be also patiented, and in Patience possess our Souls and establish our Hearts. For there is a latter Distillation of the Divine Grace as well as that which is early and at First; and which, when God pleases to afford it, we shall then grow up to Perfection: And though sometimes it may not be so plentifully showered down as we could wish, yet will not be finally wanting in a sufficient Degree, to such as sincerely embrace it and cooperate with it.  
And as our Lord expresses it in another Parable, Mark 4.26. (which, for its near Resemblance to this and the next, I think it needless Particularly to discourse of) The Kingdom of God, or of Grace, is as if a Man should cast Seed into the Ground, and should sleep and rise, Night and Day, and the Seed should spring up and grow he knoweth not how, from the Blade to the Ear, and to the full Corn in the Ear; and when the Fruit is ripe, he putteth in the Sickle because the Harvest is come. That is, tho' good Men's Progress in Religion oftentimes be not so quick and hasty as they may and wish; yet, though almost insensibly, it may daily grow and increase, and at last the perfect Fruits of Righteousness be visible in their Conversations.  
Therefore let not a slow Improvement discourage any Man that is sincerely desirous of making still higher Advances, but let him hold fast what he already hath, do his best Endeavour still to grow in Grace and the Fruits of the Spirit, and then with Patience wait upon God for a more plentiful Increase.  
In the last place, this Increase of the Word must be proportionable to the Quantity of the Seed that is sown, and to the Strength and Powers of the Soil in which it is sown; that is, it must be according to every Man's Ability, and the Opportunities he hath had of Improvement; in some Thirty, in some Sixty, and in some an Hundred-Fold.  
When a Husbandman sows his Seed, if he sows in great Plenty and upon good Ground, we know he expects to reap in a proportionable Abundance; and when he sows more sparingly, and the Soil be not capable of so great an Increase, his Expectations are accordingly. And so it is in Religion; from such as are of pregnant Parts and Abilities, able to entertain and consider and make the best Use of the Word of God that is sown in their Hearts, and likewise enjoy the great Blessing of excellent Instruction, and have the whole of Christianity set before them in a true Light, all the Duties and Rewards and Punishments of it, so that there is all that can be done in order to an abundant Increase; from such Men as these, God will expect much Fruit, even the Increase of an Hundred-Fold; they must abound in every good Word and Work; and the Word of God dwelling so richly in them, Line upon Line, Precept upon Precept, Treasures of Instruction heaped one upon another, a scanty penurious Increase will not be accepted, much less a total and entire Barrenness excused. For, so St. Paul, Heb. 6.7, 8. The Earth that drinketh in the Rain that cometh upon it, and bringeth forth Herbs meet for them by whom it is dressed, receiveth Blessing from God; but that which beareth Thorns and Briars, is rejected, and nigh unto Cursing, whose End is to be burned. And our Lord in very plain and express Terms says the same, Luk. 12.48. Unto whomsoever much is given, of him shall much be required, and to whom Men have committed much, of him they will ask the more. But because all Men are not of Abilities alike, nor have the same Opportunities of Instruction and Improvement; where there is any Defect either in the sowing of the Seed, or in the Capacity of the Soil, God will proportionably abate in his Expectations of Increase. But, though he will not expect the same Degree of Increase from every Man, yet he will expect some; if not an Hundred-Fold, yet Sixty; or if not Sixty, yet at least Thirty.  
And, if this be true, in what a miserable Condition are Myriad of the Hearers of the Word, who receive the Seed in great Plenty and Abundance, and are able likewise to bring forth a considerable Increase; and yet are as unfruitful as if their Souls had lain always fallow, and were never cultivated and impregnated by the Means of Spiritual Instruction! Let such be entreated by the Love of God and their own immortal Souls, to look about them, and shake off that stupid Numbness and Insensibility that so fatally besets them, and bethink themselves how sad their Condition will be, when at the great Harvest, the End of the World, when God will gather the ripe Fruits and dispose them in his heavenly Garner; when at that great Day our Lord shall expect Fruit from the Seed that he hath sown upon their Hearts, and shall find nothing but Briars and Thorns, Wickedness and Impurity: Let them bethink themselves what a sad Condition they will be in, when their Unfruitfulness shall be punished with everlasting Burn, and the Number and Sharpness of the Torments of Hell increased upon them, because when they knew their Lord's Will, they did not prepare themselves to do according to it.  
Let them consider, that though God bears long with them, and frequently importunes them to a more serious Reflection upon their Ways, that they would turn their Feet unto his Testimonies, and be no longer unprofitable Hearers, but Doers of his Word; yet it will not be always so, there will be an End of this Day of Grace and Forbearance, and how soon God alone can tell; and perhaps this Discourse may be the last Invitation to a new Life, which some that hear it may ever have, or at least, the last that shall be attended with that Divine Grace and Assistance which alone can make it fruitful. Wherefore, now while it is called to day, harden not your Hearts, lest God should swear in his Wrath, that you shall never enter into his Rest  
Consider what our Lord says upon this Account, in this of Mat. 13.12. Whosoever hath, to him shall be given, and he shall have more Abundance; but whosoever hath not, from him shall be taken away even that which he hath. The plain Meaning of which is this, He that hath made good Use of the Grace he hath already received, and the Instructions he hath already heard, shall receive abundantly more Grace, far greater Assistances, and much larger and more frequent Showers of the divine Blessing than ever formerly he did: Christ will come in to him and sup with him, and he with him, as 'tis expressed, Rev. 3.20. that is, will freely communicate to him of his divine Favours and Refreshments, and there shall be mutual Festivity and Joy between them; his Saviour will take him into the nearest Relation to himself; for he hath told us, that whosoever shall do the Will of his Father which is in Heaven, the same is his Brother, and Sister and Mother; that is, as tenderly regarded by him as those dearest Relatives.  
And, how must that Soul thrive and flourish which is thus plentifully watered with Showers above, and enriched with Streams issuing from the Fountain of Goodness! But on the contrary, How intolerable will be his Misery that neglects and disregards these Sermons of the Gospel, and is not a Doer of the Word, but a careless Hearer only, deceiving, sadly deceiving his own Soul! From him shall be taken away even that which he hath; he shall be deprived of it to enrich his industrious Brother and add to his Abundance. What Grace he had before shall be withdrawn, and he naked and defenseless, left to the Fury of his Spiritual Enemies; the Dews of Heaven shall no longer drop upon his barren Soul, but parched and sapless it shall be reserved to eternal Burn. Consider this, all ye that forget God, and are unfruitful under all his Care and fatherly Nurture and Admonition; lest at length he pluck you away and there be none to deliver you. And remember the Words of Solomon, Prov. 29.1. He that being often reproved still hardeneth his Neck, shall suddenly be destroyed, and that without Remedy.  
And thus have I done with the first of our Saviour's Parables, in which is set before us a Blessing and a Curse; a Blessing, if when the good Seed is sown, and we have heard the Word, we receive it into honest and good Hearts, and according to our several Abilities bring forth Fruit to Perfection; that is, obey and Practise it with Constancy and Perseverance: And a Curse, if we remain still barren and unfruitful, not Doers of the Word but Hearers only, deceiving ourselves into eternal Perdition. It becomes us all therefore, to take heed how we hear; and not be like the highway-side, suffering our Thoughts to wander from the Instructions we have heard, and leaving the good Seed unregarded to the Mercy of the great Enemy of Souls; and exposing our Minds as a common Tract to vain and wicked Fancies and Imaginations, and diabolical Suggestions; nor like the stony Ground, impenetrable to any deep and lasting Impressions of the Word of Life; nor like that overrun with Thorns and Briars and noxious Weeds, such as are the Cares and deceitful Riches and Pleasures of this Life, which will choke the Word and render it unfruitful: But, that we treasure up this Divine Word in our Memories, ponder and consider it, and set our Love and Affections upon it. So shall it grow and prosper and bring forth Fruit, in some Thirty, in some Sixty, in some an Hundred-Fold; to the Honour and Glory of God, and the eternal Salvation of our immortal Souls. Which, God of his infinite Mercy grant for Jesus Christ his Sake.  Now, 
2 Cor. 9.10.  He that ministereth Seed to the Sour, both give us this Heavenly Bread for our Food, and multiply the Seed that is sown, and increase the Fruits of our Righteousness; that being enriched in every good thing to all Bountifulness, there may be given through us, Thanksgiving unto God. Amen, Amen. 

The PRAYER.  

I.  
MOST Holy Jesus, thou blessed Author of the best Religion, who hast in great Plenty sown among us the Seed of a happy Immortality, even thy holy Word, and watered it with the Dew of thy heavenly Grace, and art wanting in nothing on thy Part to cause it to flourish and bring forth abundantly the Fruits of Righteousness; I, thy unworthy Servant, unfeignedly bless this thy infinite Goodness and tender Care for the Children of Men, but must with Shame confess, that hitherto thy Care has been in too great Measure defeated by my Inconsiderateness and Obstinacy; my Soul still remains barren as the highway-side, impenetrable to the Sermons of the Gospel, or at best, flitting and unconstant in religious Purposes, which have been short-lived as the Grass that grows upon the Top of the Rocks, or else choked with the Briars of worldly Cares and Distractions, with covetous and sensual Desires. Thus have I courted Death in the Error of my Life! But now, being awakened by thy Mercy, and become sensible of the Danger I am in, and the sad Consequence if my Barrenness continues, I humbly beg, and earnestly at the Throne of Grace, that Thou, from whom is all our Sufficiency, wouldst aid me with thy blessed Spirit, and help my Infirmities, and strengthen me mightily in the inner Man, that thy Word may ever hereafter take so deep a Rooting in my Soul as to produce the genuine Fruits of Christianity.   

II.  
I am sadly sensible, O Lord, that the Heart is deceitful above all things, and desperately wicked, who can know it? Do thou therefore, who art the Searcher of our Spirits, purge my Soul of all lurking Hypocrisy and Pride and Self-conceit, and every thing that will hinder the Growth and Increase of this heavenly Seed; and make me apt to receive and cherish it, by creating in me an honest and good Heart, and renewing a sincere and right Spirit within me. Grant that I may so seriously attend to, and consider the great Truths thy Goodness hath revealed to us in the Gospel, as entirely to assent to them, and hearty endeavour to conform my Practice to my Belief; and may I always heedfully preserve those divine Instructions, and moving Arguments to a persevering Piety, which I have learned from thy Word, lest the infernal Bird of Prey deprive me of the good Seed, and in its room plant devilish Affections. And, O that Patience and Hope, and an humble Dependence upon thee for Direction and Defence may be my Support in this my Pilgrimage! That so, cheerfully running the Race that is set before me, and thankfully acknowledging the early Influences of thy blessed Spirit in my tender Years, and waiting for the later Distillations of thy Grace, which will bring my Fruit to Perfection, and always endeavouring o proportion my Increase to the Means and Opportunities of it, thy Goodness hath vouchsafed me; I may at last escape the Intolerable Punishment of Unfruitfulness, and having my Fruit unto Holiness, the End may be everlasting Life, through thy Merits and Mercies O blessed Saviour Jesus. Amen.     

PARABLE II. Of the Tares.  Matth. xiii. 24, 25, 26, 27, 28, 29, 30. 
Another Parable put Jesus forth unto them, saying, The Kingdom of Heaven is likened unto a Man that sowed good Seed in his Field:  
But, while Men slept, his Enemy came and sowed Tares among the Wheat, and went his way.  
But when the Blade was sprung up, and brought forth Fruit, than appeared the Tares also.  
So the Servants of the Housholder came and said unto him, Sir, didst not thou sow good Seed in thy Field? From whence then hath it Tares?  
He said unto them, an Enemy hath done this. The Servants said unto him, wilt thou then that we go and gather them up?  
But he said nay; lest while ye gather up the Tares, ye root up also the Wheat with them.  
Let both grow together until the Harvest; and in the time of Harvest I will say to the Reapers, gather ye together first the Tares and bind them in Bundles to burn them: But gather the Wheat into my Barn.  
THE Interpretation of this Parable is thus set down, Vers. 37. of this Chapter. He that soweth the good Seed is the Son of Man, the Field is the World, the good Seeds are the Children of the Kingdom, but the Tares are the Children of the wicked one; the Enemy that sowed them is the Devil, the Harvest is the End of the World, and the Reapers are the Angels. As therefore, the Tares are gathered and burnt in the Fire, so shall it be in the End of the World. The Son of Man shall send forth his Angels, and they shall gather out of his Kingdom all things that offend, and them that do Iniquity, and shall cast them into a Furnace of Fire; there shall be weeping and gnashing of Teeth. Then shall the Righteous shine forth as the Sun in the Kingdom of their Father.  
From this Interpretation of this Parable, it appears, that the Design of it is to show, for the Encouragement of the sincerely good, and Terror of the Hypocritical; that though there may be many wicked Professors of Christianity, that are Christians only in Name and Outside, and who in this World may be confusedly intermixed among the good, and go undiscovered of Men, and unpunished of God; nay, thrive and prosper here more than the good, and to all outward Appearance, be the Favourites of Heaven, whilst the sincerely good undergo many Afflictions, and appear to Men to be under God's Displeasure: Yet, in the great Harvest that shall be at the End of the World there shall be a Distinction made between the one and the other, the hypocritical shall be separated from the sincere, and the former consigned to ever lasting Burn, and the latter received into the Heavenly Regions, the Place prepared for them from the Beginning of the World.  
This is the Design of the Parable. We shall now briefly consider how aptly expressive it is of this Sense, and then discourse upon the several Parts of it.  
The planting of the Gospel in the World in order to the converting Men to Christianity, is compared to the sowing of Seed, because (as was said upon the former Parable) the Gospel, like Seed, is that Principle of a future great Increase of Piety and Holiness in this World, and of Glory and Happiness in the next: 'Tis that, which, if sincerely embraced, and its Growth and Progress not hindered, will spring up to Glory, Honour and Immortality: And 'tis said to be like Seed sown or committed to the Furrows, and then left to its own seminal Powers and the favourable Influences of Heaven; because the Gospel, being actually planted in the World, is, as to particular Persons, left to make its Way by its own Power and Efficacy, the Excellency of its Precepts, and its transcendent Rewards and Punishments; together with the constant Dews of the Divine Grace that attend it; without any more extraordinary Means, unless upon some extraordinary Occasion, to make it take Root and fructify. 'Tis generally proposed to all, in its whole Latitude; which is the sowing of it, and then Men are left to their own free Choice, whether they will embrace it with its Promises, or turn their Backs upon it and run the Hazard of its Threats, without any irresistible Force to the one or the other; only the small still Voice of God's Spirit in Men's Hearts, and Grace descending like the gentle Dew, to soften and incline them to cherish this good Seed, which is the leaving the Gospel to its own seminal Powers, with only the benign Water of the Divine Grace and Blessing.  
Our Lord is called the Sour of the good Seed, because he is the Author and first Teacher of this holy Religion; and its Validity to the great Purposes to which it is designed, depends upon the Merit of his bitter Death and Passion, and the invigorating Virtue of his precious Blood. For, 'twas upon his satisfying the Divine Justice by his Death, that he received Authority to mark out to us this Way to Life and Reconciliation, as the only Principle and Seed of Immortality.  
The World is called the Field where this Seed is sown, because this blessed Religion is catholic and universal, not confined to any particular Place or People as the Jewish Religion was, but whosoever, of what Nation or People soever, shall believe in Jesus, and repent, shall be saved. And agreeably in another Parable (which, for its great Analogy to this, I shall not particularly discourse of) the Gospel, or Kingdom of Christ is represented by a Net cast into the Sea; 
Mat. 13.47.  not any particular Lake or River: And this World is styled the Field, because this is the only Place of receiving this Seed and bringing forth the genuine and expected Fruits of it; and he that shall refuse to receive this divine Seed now while he continues here, or not suffer it to grow and increase and bring forth Fruit; shall never have the like Opportunity again, but suffer for ever the Punishment threatened to obstinate Infidelity, or barren Unfruitfulness. This World is the only Field, this Life the only Seedtime, and at the End of it comes that one great Harvest, which shall consign Men to an eternal Condition, either happy or miserable, according to their Barrenness or Fruitfulness, during this Time, and in this Place of Growth and Increase.  
The Children of the Kingdom, or those that are sincere Christians, entirely devoted to the Service of their great Master, and have received the good Seed of the Gospel into honest and good Hearts, as 'tis expressed in the preceding Parable: These are themselves likewise compared to good Seed, because they have a substantial Piety, the Power as well as the Form and Appearance of Godliness, and bring forth the genuine Fruits of their holy Religion. That divine Seed that was sown in their Hearts, has produced, not only the Blade in the Ear, but the full Grain in the Ear; the same Kind of Seed that was sown, appears in their Lives and Conversations; the Seed of the Spirit brings forth the Fruits of the Spirit, and the Seed of Holiness produces real and substantial Holiness; so that the Gospel is called good Seed, as 'tis the first Principle of Holiness; and truly pious Men are likewise called good Seed, as the genuine Product and Increase of that first Principle. The Gospel is the good Seed sown, and the sincerely religious are the good Seed as springing from it and being produced by it.  
The Children of the wicked one, or the hypocritical Professors of Christianity, are compared to Tares or Gockle, because they have only a Show and Appearance of Religion as Tares and Cockle have of Corn; but like them, no Substance of good Corn, none of the real Excellencies of Religion, nothing but hurtful and vicious Qualities as Tares are said to have; hurtful to themselves in the final Consequence, as bringing them to so miserable an End; and hurtful to others by their ill Neighbourhood and Converse, as Tares to Wheat; and likewise injurious to the holy Religion they profess, as reflecting Dishonour upon it by their scandalous Conversation. Upon all Accounts 'tis infoelix Lolium, as the Poet calls it; unhappy Tares they are, that bring Dishonour upon God, and Destruction upon themselves and others.  
The Devil is very fitly styled the Enemy that sows these Tares, because he is the busy Prompter to Vice and Hypocrisy, and the great Encourager of it, by his sly and wheedling Insinuations and wicked Injections: He is that great Enemy of God and all things heavenly and good, and whose constant Endeavour it is to oppose and weaken the Kingdom of Righteousness, and upon the Ruins of it to establish his infernal Dominion.  
The End of the World is compared to the Harvest, because then is the Time of Gods gathering all Men from off the Face of the Earth, and disposing them according to their Deservings, into a new State of endless Happiness or Misery; as good Corn at Harvest, is taken from off the Ground, and carryed-away, and laid up in Repositories of Safety; but the Tares and other noxious Weeds severed from the rest, and bound up in Bundles to be burnt. And the Angels are said to be the Reapers at this great Harvest; because 'tis by their Ministry that God will execute his most equal Sentence, whether of Absolution or Condemnation; the Righteous shall by them be caught up into the Clouds to meet their Lord in the Air, and like good Corn, be laid up, and that for ever, in God's heavenly Garner, for they shall ever be with the Lord; And the wicked and hypocritical shall by them be separated from the good, and like vile Tares, be thrown into a Furnace of Fire unquenchable. And thus much in short for the Aptness of this Parable to express the Sense that our Lord concealed under it.  
I shall now proceed to consider its several Parts: And it will inform us of six things.  
First, it will inform us of the State of the Christian Church in this World; that there will be both good and bad under the general Name of Christians (as Tares and Wheat together, go under the Name of one Field of Corn) and that the Two first Planters of this Good and Evil respectively, are Christ and the Devil.  
That there will be both good and bad in this World under the general Name of Christians, will be no wonder to any Man that considers how many there are that are Christians by Custom and Education only, because their Fathers were so before 'em, and in their tender Years procured their Reception into that Communion; but, seldom look any further into the Reasons and Inducements to such Belief, and trouble themselves but very little to be informed in, much less to practise the Duties that are bound upon them by that holy Profession: And for the same Reason would have been Mahometans or Jews had their Parents been so, and educated them in that Way, and therefore are Christians by Chance, not Choice.  
And this, those would do well to consider who spend the whole Six Days of the Week in drudging for the World from Morning until Night; and then, like tired Beasts, when they have filled their Bellies, without any further Thoughts, lay them down to rest; and when the Lord's Day comes (which is designed for the Nourishment and Improvement of their Souls in Piety and Goodness, and their Instruction in the Religion they profess to be of) make little better Use of it than their Horses do in the Stable, rest from bodily Labour, and saunter and prate and drink away the Day; but seldom come at the Places of divine Worship and Instruction; and if they do, are as little the better for it as if they were absent. Let such consider, before it be too late, whether this Sort of Christianity will bring 'em to Heaven or no? Whether their being baptised in their Infancy will save 'em without any more to do? Whether their telling our Lord at the Day of Judgement, that they happened to be born in a Country where his holy Religion was professed, and of such as called themselves Christians, and were by them presented to a Minister of Christ who received them into the Pale of the Catholic Church, and that they continued to call themselves Christians all their Lives, and now and then came to Church as other Christians did: Let them consider, whether at that great Day such an empty Plea will be accepted, when the Judge comes to inquire into what Obedience they have paid to his Commandments? If it will be accepted, 
Mat. 7.21.  why does our Lord say, not every one that saith Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the Will of my Father which is in Heaven? 
Mat. 7.14.  And why is the Way said to be narrow, and the Gate straight that leads to Life, and that few there be that find it? but, if it will not be accepted, as most certainly it will not; Doubtless, it highly concerns such Men to consider more seriously of Religion, than they have done hitherto; unless they think their Souls not worth taking care of, or that the everlasting Pains of Hell, are not so great as those of Repentance and living a new Life. And tho' for the Reason assigned above, it is no Wonder that many ill Men here, go under the common Name of Christians, and that Title be all the Christianity they can boast of; yet 'twould be a very great Wonder indeed, if such empty Tares as these should be laid up with the good Wheat, and get to Heaven as much by Chance as they became Christians.  
Further, 'tis no strange thing to find ill Men amongst a Society of Christians, because Men are free Agents; and Religion does not force, but only by proper Methods incline and persuade: And those, who in their Infancy were devoted to the Service of God, and educated in his Discipline in their tender Years, may yet, through the Predominancy of their Lusts and vile Affections, and the Temptations of the wicked one, together with their own careless Inadvertency, be, when grown up, inclined to live at quite another Rate than Christianity allows: And though, for Fashion's sake, they may retain the Name of Christians, yet choose to be indeed the Servants of their own Passions, and of the Prince of Darkness.  
And therefore, 'tis very unreasonable for the Enemies of Religion to conclude as they do, that because many that profess Christianity, live in direct Contradiction to it; therefore the whole is a Cheat: Because, did they believe what that Religion teaches, to be true; they would not dare to live in such continual Opposition to it.  
Indeed, this should make all Christians very careful and circumspect in their Conversation, lest they bring so great a Scandal as this upon their holy Religion (remembering our Lord's Words, Woe be to him, by whom the Offence or Scandal cometh:) But it will not at all follow, that because some of a Profession live contrary to its Precepts and Doctrine, that therefore the whole is a Forgery.  
For, believing and doing are Two very different things; and a Man may habitually assent to the Truth of a thing, and yet not actually attend to it: As a Man may be very well assured that there is a dangerous Pit in his Way, and yet be so taken up with minding other things, as not to attend to the Danger, and heedlessly fall into it. And so a Man may habitually believe that there is a Pit of Bottomless Destruction, which will at length swallow up the incorrigibly wicked; and yet, be so deeply engaged in the Pleasures and Follies of the World, as not to attend to it till 'tis too late.  
But, suppose some that call themselves Christians, do not at all believe any thing of the Christian Religion; there are innumerable more that do believe and live accordingly; and the Harmony of their Belief and Practice, methinks should be a better Argument in the Affirmative, than the Infidelity and Debauchery of a few titular Christians should be in the Negative. And though to a Man that styles himself a Christian, and yet believes not a Word of the Matter, to him the Whole of Religion 〈◊〉 is as nothing, yet certainly it cannot be from thence concluded, that therefore 'tis really and indeed a Fiction. For, that may be assuredly true, and that to their Cost, which some Men don't care to believe.  
Thus we see 'tis no strange thing that there should be both good and bad that go under the general Name of Christians in this World; and that though some are much scandalised at it, and raise an Objection from it against the Truth of the Religion, yet there is no Reason so to do; for, 'tis not the Name that makes a Christian; he only is a Christian indeed, that to a right Belief adjoins good Works.  
The first Planters of the good Seed or the Tares, the bad or good Professors of Christianity respectively, are Christ and the Devil. Christ, by teaching a holy Reliligion to the World, such as shall conduct Men to Glory and Immortality, and by the good Motions and Inspirations of his holy Spirit, inclining 'em to embrace it, does endeavour to make all Men happy, to deliver 'em from the Miseries of this World, (for if Sin were weeded out of it, there would be no Misery in it) and to prepare 'em for the eternal and ineffable Felicities of the Kingdom of Glory; in which, after a persevering Righteousness here, they shall be actually instated. The Devil, on the contrary, that great Enemy both to God and Man, makes it his great Endeavour, by all Sorts of Wiles ●nd Stratagems, to obliterate the divine Impressions of this holy Religion upon men's Souls, to divert 'em from attending to its great Beauty and Excellency, and the Nature and Duration of its Rewards and Punishments; to persuade 'em that here lies the only Scene of Happiness, and that a future Felicity or Misery is only fit to amuse and frighten Children withal; that the Desires of the Body are given us that we might gratify them to the full, and that to deny and mortify ourselves, is the most unnatural Cruelty in the World; that we must make ourselves happy, while we have Opportunity, and not trust too much to uncertain Reversions: And, when he can't wholly blot out the Belief of another World, than he endeavours to corrupt it, by persuading us that a very little Religion will serve turn, seeing we have to do with so merciful a God.  
And, if by these Means or the like, of which he has great Variety, he can incline Men, if not entirely to apostatise from Christianity, yet, like Tares, to rest satisfied with the Name and Appearance of Christians, and live at lose and random, and follow the Stream of their own Passions and Desires, and his sly Insinuations and tempting Delusions; then he has his End, and will at length cheat 'em of the Happiness that Christ designed 'em, and decoy 'em into his own Possession, and so bring them to the Portion of Tares and noxious Weeds, that Furnace of Fire prepared for himself and his Angels.  
And therefore, as we tender our eternal Welfare, we must be very watchful and observant, that we may discover the sly Insinuations of this our great Enemy. Whatever would disparage Religion, or lessen the Obligation to a good Life, comes certainly from that infernal Tempter. The Temptations to an excessive Gratification of our bodily Appetites, assuredly come from him; the Opportunities of Vice are of his disposing, and 'tis he that engages us in so great a Love and earnest Pursuit of the World. And therefore every thing of this Nature must be rejected with the greatest Abomination, as the Endeavours of our great Enemy, to deprive us of our Happiness, and involve us in his own Ruin  
And, on the contrary, those blessed Motions that we all of us often feel to a more pious and holy Conversation, must be thankfully embraced, and cheerfully followed, as the Directions and Excitations of our dear Saviour, to what is conducive to our eternal Happiness. They are those heavenly Dews which will refresh our Souls, and improve their Growth and Increase in Holiness; and if sincerely cooperated with, will at length bring the Fruits of our holy Religion to Perfection.  
And thus much for the first thing this Parable informs us of, namely, That the State of the Gospel in this World is such, that there will be both bad and good under the general Name of Christians (as good Corn and Weeds together go under the Name of one Field of Corn) and that the first Planters of this Good and Evil respectively, are Christ and the Devil; together with the Improvement of each Consideration to the Interest of Religion.  
But, before I quite leave this Particular, I shall, from what has been said of the promiscuous Mixture of bad and good Men in the Christian Church, and God's suffering it to be so without any extraordinary Discrimination; From this I shall observe how unreasonable 'tis for some to object, as too many do, against the Reception of the Lord's Supper in our Church, because, as they say, we admit any that will come, even those that have been scandalous Livers, and by that Means the Solemnity is profaned and made less beneficial to the good.  
But now, supposing, though not granting that we admit any that will come, though Men of ill Lives, (I say, not granting this, for the thing is evidently false, as appears from the Exhortations to the Communicants before, and at the Solemnity, and from the Rubric of that Office: And from the 26, 27, and 28th Cannons of our Church, in which Ministers are expressly forbidden to admit notorious Offenders, Schismatics and Strangers to the Communion.) But supposing this, which is so evidently false as to the Church, to be true as to some particular Ministers; why must communicating with such Ministers, and, as we think, in such profane Company, be unchristianly abstained from, and the Ministers declaimed against with so much Bitterness? At this rate they may as well desert the Communion of the whole Church of Christ, and refuse to join in any part of divine Worship; for no Doubt but ill Men are intermxied in all, though they may not be discovered; and if their Company will unhallow and make ineffecutal one Duty of Christianity, I can't see why it should not do the like to all the rest. And, if a Separation were admitted upon such Accounts as as these, there would be no such thing as an external Communion of Saints, because, such is the State of the Gospel in this World, that the bad will be intermixed with the Good, as Tares are in a Field of Wheat.  
And as to the Practice of particular Ministers, I charitably hope none do admit of notorious Offenders to the Communion, without receiving satisfactory Marks of their Repentance, or at least by previous Discourse or writing: When they know of their Intention to communicate, let 'em know the great Danger of receiving unworthily, and urge them to an immediate sincere Repentance, or else forbidden 'em at their Peril to approach the holy Table. And if after all this they will come, we are to suppose in Charity, that they have repent, except we are sure to the contrary.  
And, if a Minister sees one at the Table, whose Life has, in many Instances, to his Knowledge, been very faulty, unless the Crimes have been very great and very notorious; to reject such an one, I think, (with Submission) would be arrogant and uncharitable, and might exasperate the Man to so high a Degree, as to make him throw off all Regard to Religion for the future; and in such a Case the Exhortation appointed to be read at the Time of celebrating those Holy Mysteries, should, one would think, be Warning sufficient for such an one, if unrepentant, to withdraw; and if he stays, Charity would incline one to believe that he was penitent. And, if a Person kneeling by, who, perhaps knows much more of the Man's Course of Life than the Minister, shall be offended at his communicating one that receives so unworthily, and speak hard things of him, and abstain from that blessed Ordinance upon this Account for the future, as profaned by such mixed Company at it; this is highly unreasonable, uncharitable and unnatural. 'Tis unreasonable with Relation to their hard Thoughts and Censures of the Minister, because Charity obliges him to think well of such as present themselves at the holy Table, unless there be great and undeniable Evidence of their obstinate and continued Wickedness; and in such a Case I dare say no pious Minister would prostitute those holy Symbols to such Swine: And, where there is not such Evidence, Ministers can search men's Hearts no more than other Men, and therefore must hope the best, and judge according to the outward Appearance; and should they communicate some that receive unworthily, by this Means (as 'tis to be feared they too often do) why should they be blamed for that which 'tis impossible for 'em to help; and aspersed, and all further Communion with them deserted, for suffering that ignorantly, which God, though the Searcher of all Hearts, permits in his Church without any open Discrimination; namely, the bad to join in all holy Offices with the good? And this Practice is as uncharitable as 'tis unreasonable, because 'tis judging and condemning those as Reprobates obstinate, unrepenting Sinners, whose Hearts we cannot see; and who, though formerly egregiously wicked, yet now, through the mighty Efficacy of God's converting Grace, may, for aught we know, to the contrary, be better than ourselves. And, 'tis an unnatural Practice too, because 'tis the depriving ourselves of the Comforts that attend the Reception of that holy Sacrament, and those of Union and brotherly Love, merely upon a groundless Nicety.  
Let us all rather learn not to judge others before the Time, but leave every Man to stand or fall by the unerring Judgement of our great Master at the last Day; lest by judging others we condemn ourselves who do the same things, and it may be worse. And, instead of abstaining from the Sacrament, because some come and are admitted to it, whom we think, and it may be not without Reason, are not so well prepared as they should be; endeavour to make our selves still more and more fit for so holy an Ordinance by a daily Amendment of Life; and then our Fleece, like that of Gideon, shall be moistened, tho' other Men's be dry. The Apostles were never the less dear to our Saviour for Judas his being amongst 'em, but the more so rather; and though, through the Wickedness that was in his Heart, Satan entered into him after he had received the Sop our Lord gave him at the Celebration of the Passover, and in all Probability did partake of what he consecrated in Memory of his succeeding Death and Sufferings; yet the rest received miraculous Assistances of the holy Ghost, and were faithful to the Death, and for certain have received the Crown of Life. And I hope this will satissy for the future, such as upon this Account have abstained from the blessed Sacrament, and censured the Ministers of our Church, and (though without all Reason) our Church itself: And as what has been said upon this Matter, has been no impertinent Digression, so I hope it may be a beneficial one.  
Let us now proceed to the second thing this Parable informs us of, namely, The Time when God's and our great Enemy the Devil sows his Tares among the Wheat, and that is while Men sleep. For so the Parable, while Men slept the Enemy came and sowed Tares among the Wheat and went his Way. Then is the Time of his injecting his wicked Insinuations into Men's Hearts, whereby to make 'em become like empty Tares, Christians in Name and Appearance only, but devoid of the substantial Graces and Virtues of that holy Profession,  
By Men's sleeping is here meant a careless Inadvertency and Neglect of the things of Religion; a stupid Security in a thoughtless Way of Life. And this is a Metaphor which the sacred Writers have often made use of to this Purpose; and 'tis so expressive of what they would represent by it, that 'twill be worth our while briefly to consider, wherein the Likeness of such thoughtless Inadvertency in religious Matters to sleep, does consist.  
It is like it, in the first Place in its Cause: For, as Toil and Labour and any thing that brings Weariness and consumes the Spirits, disposes the Body to Sleep, and makes it desire Rest and Ease that it may have a Recruit; so this moral Drowsiness or Hebetude of the Soul, generally gins to creep upon Men, when they find difficulty in Religion; a little striving soon puts 'em out of Heart, their Hands fall, their Knees grow feeble, their Soul faints within 'em, all Hope of Victory is then laid aside, and they sit them down as Men quite spent, and then steals that deep Sleep upon them which too often ends in Death.  
Thus we often see Men set very briskly upon the Practice of Religion at First, and seem wondrously pleased with their new Choice, and admire at their Stupidity that they did not sooner discover the transcendent Beauties of Holiness, and are resolved to redeem their misspent Time, and talk of nothing but Raptures, and of reaching great Heights and Eminencies of Piety; when all on the sudden they are at a Stand, there's a Lion in the Way, a right Hand must be cut off, or a right Eye put out, i. e. some Favourite Vice must be cashiered if they move any further, and that's a hard Saying, and the Men begin to cool, a Stifness seizes their overheated Limbs, and a senseless Torpor invades every Part of 'em; 
Mark 10.21.  and like the young Man in the Gospel, whom our Lord began to love for his discreet Answers and towardly Disposition, when they must part with their Riches to the Poor, and deny themselves, their corrupt Desires and Inclinations, and take up their Cross and follow their Saviour: Then they become sad, and with Grief and Dissatisfaction leave him, and fold their Hands, and return again to their Dream of Vanity. Just like those in the former Parable, compared to stony Ground, who received the Word at first with Joy, but having not sufficient Deepness of Earth, i.e. for want of through Consideration, and beholding the smooth Side of Religion only, endure but for a while, and in Time of Temptation and Difficulty, fall away, and their forward Piety becomes dry and withered. Or like those mentioned in another Parable, Luke 14.28. (which was spoken upon this very Account, and which, for its great Affinity with this Part of the Parable we are now upon, I shall not particularly discourse of) who begin to build, and sit not down first and count the Cost whether they be able to finish, and so proceeding no further than Foundation become the Scorn of all Men. But,  
Secondly, as a State of careless Inadvertency to the things of Religion, is like Sleep in its Cause and Beginning; so likewise is it, in its Progress and Effects. For, like Sleep, it locks up all the Powers and Faculties of the Soul, and suspends their Action; it dulls its Apprehension, and makes it take Evil for Good, and Good for Evil; it vitiates its Reasoning, and makes it draw false and fantastic Consequences and Conclusions; and therefore corrupts its Will and Affections, and makes its Choices strangely foolish and ridiculous, such as preferring Earth before Heaven, a little Ease and imperfect Pleasure here, before Rivers of ineffable Pleasures that are at God's right Hand for evermore; and the like. The lower Life is in this Case predomimant, and wild Dreams and incoherent Fancies, make up such Men's Divinity, and their Rule of Life and Manners. In short, the Life of such Men is but a Dream; their Notions, like those of Men in a Slumber, dark, hover and uncertain; their Discourse about religious Marters, broken, disjointed unconcluding, full of Fallacies and dangerous Sophistry, to cheat themselves of all Expectation here and Enjoyment hereafter of what is their greatest, nay, their only Happiness. Their Actions are like those done in a Dream too, extravagant, brutish, and unaccountable; startled at Chimaeras and the Shadows of Danger, and insensible of the Approaches of real and substantial Misery, though just ready to overtake them; fond of a Bundle of Feathers, in love with an airy Nothing, whilst their true Interest is not in all their Thoughts. And, to complete the Parallel, they are as deaf to all Reproofs as Men asleep; as little affected with good Instruction and Advice, and so bewitched with the Fancied Sweetness of their Slumber, that they are as loath to be awakened: And when by rudeer Applications they are, like Men that have taken too large a Dose of Opium, they are presently o'ercome with Heaviness, and shut their Eyes against all Conviction and fall asleep again. And the final Event is this; that as natural Drowsiness clothes a Man with Rags, so the moral will  him with Shame and utter Confusion.  
And now, from this short Parallel which I have drawn between the Sleep of the Soul and the Body; as we may see the Fitness of the Expression in the Parable, so we may learn what Guard to keep upon ourselves to prevent our infernal Enemies sowing his Tares, or making us become as such, by his wicked Insinuations and Suggestions. 'Tis while Men thus sleep, are thus thoughtless and inadvertent to Religion, and taken up with the Gaieties and Pleasures of this World, which, like pleasant Dreams, entertain the Fancy and Imagination with much Delight, but soon vanish and become utterly unprofitable; than it is that this subtle Enemy makes use of his Opportunity, and unobserved, steals in his wicked Injections, which divert the Soul still more and more from attending to her main Interest, and promote this spiritual Slumber so long, till too often it becomes chronical and habitual, and an utter Oblivion of all religious Obligations, an incurable Numbness and Stupidity of Soul, God knows, too often follows; and Men become like Tares, empty of all substantial Goodness, and at best but Christians in Name and Show, and fit for nothing, but when God shall see fit, to be gathered up from among the Wheat and burnt.  
Wherefore it highly concerns all those that hope to be saved, not to sleep as do others, but to watch and be sober; to awake to Righteousness, and walk circumspectly, not as Fools diverted by every Feather and gay Appearance, but, as Men that are wise to Salvation, always in a Posture of Watchfulness and Defence. Fixing our Attention upon our Duty and the exceeding great Reward of it, and often reflecting upon that intolerable Misery, which will certainly be the Consequence of such fatal Slumberings, and still pressing on with greater Courage as the Difficulties of Religion increase upon us; and daily endeavouring still more and more to shake off dead Stupidity to Religion which so easily besets us, and to rouse up the Faculties and employ 'em upon those noblest of Objects, patiently receiving Instruction and Reproof; rejecting every Notion and Opinion that would destroy the Necessity of a good Life, and studiously avoiding Idleness and Sloth; and, according to our Lord's most excellent Advice, adding Prayer to Watchfulness, that we enter not into Temptation.  
This Course if we take, we shall defeat this generally prevailing Stratagem of the subtle Tempter; and being always in a Readiness to resist him, make him fly from us with Shame and Disappointment. And our Souls will then grow more and more substantial in Piety, and abound in it as the good Corn; and at length, being grown ripe for the Glories and Felicities of Heaven, be gathered in Peace, and laid up in Repositories of eternal Rest and Safety, as in the blessed Garner of our Lord.  
Thirdly, this Parable informs us of the Time of Discovery of the Tares, the hypocritical Religionists; namely, the Time of bringing forth Fruit: When the Blade was sprung up and brought forth Fruit, or when the Grain appeared in the Ear, than appeared the Tares also. Then appeared the Difference between the good Corn and the Cockle, which at first coming up looked as flourishing and promised as fair as the good Corn; but when the Time drew nigh that the Corn should appear and come to Ripeness and Perfection, than there was a manifest Disparity, and what appeared so well at first was then found to be an empty noxious Weed. And thus it is too often in Religion.  
Many Men make a fair Show and Semblance of Piety; attend the Place of divine Worship, with much seeming Seriousness and Devotion; and to all outward Appearance, listen to the Sermons of the Gospel, and beg the divine Aid (as that Dew of Heaven, which alone can make 'em fruitful) as earnestly as others do: And this looks very well, and is (as far as Men or Angels can discern for the present) as hopeful a Beginning as need be desired. The really good Seed can send forth nothing more promising at first; and hitherto the Tares grow undiscovered among the Wheat, by any Eye but that of God.  
But after this first Blade has appeared, and that for some considerable Time; after they have begun to make this Show of Religion; instead of advancing further and further to Perfection, as the good Seed does, and abounding in every good Work like the full Grain in the Ear; these have nothing but a Blade and Stalk of Religion, no Fruit appears, there is no no real substantial Virtue attends this Show of Piety, but rather the Works of the Flesh are discernible in their Lives and Conversations. And this is a plain Discovery to themselves and others, that they are but formal, not sincere Christians; vile unhappy Tares, but not good Seed; for every Tree is known by its Fruits.  
Wherefore, let no Man flatter himself with vain Hopes from a formal customary Religion, when there are no real Fruits of Righteousness, but on the contrary, much Wickedness and Folly and Vanity; for, unless his Religion makes him grow in Grace and Virtue, and is seen in all his Conversation, 'twill be to no purpose to make an hypocritical Show of it at Church; and is no better than the most provoking Mockery of God, and an unnatural starving of the Soul with such fantastic Food, and will consign to the lowest Hell, which is the Portion of Hypocrites.  
And as a hypocritical Religion will have a very sad Consequence in the other World, so it exposes Men to much Shame and Contempt in this. For every Man that sees such great Shows of Religion, such Pretences to Christian Virtue, will naturally expect to find the Man all of a Piece, and that to his Devotion and Show of Godliness at Church, be added Sobriety and Righteousness in his Conversation and Intercourse with Men. As when Men see the first Sprouting and Flourishing of a Field that was sown with good Grain, they expect to find Increase of the same good Fruits. But, when after all this fair and florid Show of Piety and Goodness, there appears nothing but Tares, and the Man is over run with wicked Habits and vile Affections, little or no Sign of a real Sense of Religion upon his Mind, but rather the hidden Works of Dishonesty in his Deal; Lying and Collusion instead of Sincerity and Truth; Lewdness and Intemperance, Pride and Malice, instead of Purity both of Flesh and Spirit: When such Vileness as this treads upon the Heels of a Man's Show of Religion, any Man may discern that he is a christian Pharisee, like a whited Sepulchre, beautiful without, but within full of Rottenness and all Uncleanness; that his Religion is confined to the Church, whither he goes sometimes for Fashion's Sake to visit it, but always leaves it there behind him, and will not be troubled with its Company abroad.  
Now, such Hypocrisy as this, is certainly one of the most hateful things in the World, and instead of gaining Reputation to a Man, is the ready Way to make him a common Scorn: Men can't but discover the abominable Cheat, and they can't but hate and detest it. Tares will at length appear to be Tares, and the sooner for being among the good Corn. 'Tis therefore certainly the greatest Folly in the World, to pretend to conceal under a fair Appearance, what will in a very short Time discover it self, and will bring a Man to nothing but Shame and Hatred in this World, and the Flames of Hell in the next. And it concerns every Man that desires to be happy either here or hereafter, to lay aside all Guile and Hypocrisy in Religion, and sincerely endeavour after the Power of Godliness as well as put on the Form and Appearance of it. And thus much for the third Part of this Parable, viz. when the Blade was sprung up and brought forth Fruit, than appeared the Tares also.  
The next thing it informs us of, is the holy Angel's Observation of the Actions of Men, especially of Christians, and their Diligence and Watchfulness in doing God Service, and Zeal for his Glory: For thus 'tis said, the Servants of the Housholder, that is, the Angels, as 'tis in the Interpretation, came and said unto him, Sir, didst thou not sow good Seed in thy Field? From whence then hath it Tares? He said an Enemy hath done this. They answered, wilt thou then that we go and gather them up? They observed by the lose Lives of some Professors that there were very ill Men that went under the Notion of Christians; which they knew would reflect Dishonour upon Christ the great Planter of that holy Religion, and would be injurious to the Progress of the Gospel; and therefore they haste to tell him that they may have his further Commands, and with Zeal for his Glory, and Intentions of great Charity to us poor Mortals, they offer their best Endeavours to rid the Church of those scandalous hypocritical Members.  
That the blessed Angels, are, by God's Appointment, Observers, and that for excellent Purposes, of the Lives and Actions of Mankind, especially of Christians; is evident, not only from this Part of this Parable, but from many other Places of Scripture, as an attentive Reader of the holy Writings must often have observed: Of which, some few of the new Testament only that give most Light to this Matter, I shall at present mention. St. Paul, in 1 Cor. 11.10. giving Directions for the more decent Service of God in the Church; for this Reason says he, according to the Custom of that Time, ought Women to be veiled or covered (as the true Sense of the Place is) in their public religious Assemblies, because of the Angels: That is, lest any thing indecent should be observed by those pure Spirits, who are present as God's Spies upon the Actions of Men. The last Verse of the 1st. Chapter to the Hebrews is likewise very plain to this Purpose, where the Apostle, speaking of the Angels, Are they not all says he, (as assured of the Truth of what he said) Are they not all ministering Spirits, sent forth to minister to them who shall be Heirs of Salvation? That is, to take notice of their Behaviour in the World, in order to prevent their running into Courses ruinous, and to shield 'em from the mischievous Assaults of wicked Spirits. And, to mention but one Place more, St. Paul charges Timothy, 1 Tim. 5.21. Before, or as in the Presence of God and of Jesus Christ, and of the elect Angels, that he would observe those things he had taught him without Prejudice or Partiality: Which plainly supposes that there were Angels then present, as Observers and Witnesses of what they were doing and discoursing.  
It being then thus plain from Scripture, that the blessed Angels are Observers of men's Lives and Actions, especially of those of Christians, as by God's Appointment, and as Ministers of his divine Government; I shall not trouble myself to make curious Inquiries into the Reasons why God appoints Angels to observe and minister to us, since nothing escapes his own allseeing Eye, and his own almighty Arm can do whatsoever he pleases in Heaven and in Earth, in the Sea and in all deep Places? Nor of what Rank and Order those Angels are, and how many, that are thus employed? And whether every Man has a particular Angel assigned him, as his Guardian and the Inspector of his Actions? Which things are too high for us Mortals, we cannot attain unto them: But shall make this good Use of this Particular relating to our Practice; That since we are under the Inspection of such pure and holy Spirits, and whose Concern for our Happiness is very great; since they are Witnesses of our most secret Actions, and though invisible and unobserved themselves, are our curious Observers: Methinks, we that are ourselves but in one Rank of Being below 'em here, and shall hereafter be equal to them, should not endure to be found by 'em wallowing like Swine in the Filth of Sin, degrading ourselves to a Level with the Beasts that perish, and in base Hypocrisy pretending to be Christians, when indeed we act like Infidels: Nay, too often, like Devils incarnate. How do those good Spirits, tho' they may pity our deplorable Condition, yet withal, despise and abominate the servile Baseness of such excellent Natures! Who, notwithstanding they have such glorious Hopes, yet quit their heavenly Reversion, for the low Enjoyments of this contemptible Earth! Methinks Shame should deter us from vile and impious Actions, if nothing else; and the Thoughts of the Dignity of our Nature, not suffer us to act so much beneath ourselves; and a Man not brutishly impudent, should not endure to expose himself to the Observation of an Angel in such vile Circumstances, as he would be loath to be found in by any Man he reuerences and respects, nay, by a Servant or a Child.  
And as the Angels are Observers of Human Actions, so are they God's Intelligencers to give him account of them, not that God needs such Information, for every thing lies naked and open to his own all seeing Eye, but for the greater Order and Decorum of his Government. And this their Office, they perform with great Diligence and Watchfulness, and ardent Zeal for his Glory; for no sooner were the Tares discerned by 'em to be among the good Corn, the formal empty Christians to be intermixed with the sincerely good, but they hasten to give account of it to their great Master, and, as not being able to endure the great Dishonour reflected upon God and the purest of Religions, by their base Hypocrisy and impious Conversation, they offer, with his Permission, to remove those evil Doers, those not only unprofitable, but wicked Servants, as unworthy to continue any longer in so sacred a Society as that of Christians. Wilt thou that we gather them up? say they; wilt thou permit us to weed this thy great Field of those noxious Tares, to cull out the empty nominal Christians, and exert that Power thou hast given us, to their deserved Ruin; that the Residue of thy Servants may see it and fear, and keep from their Abominations? And that those blessed Spirits, that angelic Host, is able to perform this Service, no Man can doubt that remembers how one Angel in one Night destroyed all the Firstborn in Egypt.  
Now this their Diligence and Watchfulness in the Service of God, and Zeal for his Glory, should put us upon a holy Emulation of doing God's Will on Earth, as it is done in Heaven: That is, that we, who here on Earth, 
Luk. 20.36.  are but a little lower than the Angels, and shall in Heaven be equal to them; should now endeavour to be as like them as we can, and with the utmost Cheerfulness, Alacrity and Diligence, perform the Duty our great Governor has set us; and with a prudent Zeal endeavour in our several Stations, by discountenancing Vice, and encouraging and promoting Virtue to the utmost of our Power, to advance the Glory of God, and the Interest and Reputation of our holy Religion. If Magistrates would take due Notice of those that live scandalously and wickedly, and not bear the Sword in vain, but be, as they ought to be, a Terror to Evil-Doers, and praise and encourage those that do well; if the Governors of the Church, who are styled Angels in Scripture, would act like the Angels in this Parable, and curiously inspect the Religion of their Charge, and by such Methods as the Laws allow, either turn the Tares into good Seed (which, though impossible in Nature, yet may be, and I hope, often is done in Religion) or pluck 'em up, if stubborn and irreclaimable; if Governors of private Families, warmed with the like holy Zeal, would take the like Measures, and either reform their irreligious Servants and Dependants, or else rid themselves of 'em, and bring 'em to due legal Punishment: If this wholesome Course were taken with due Diligence, Watchfulness and Prudence, Vice would soon be disheartened, and Virtue more and more thrive and Increase; God's Honour would be vindicated, the Credit of Religion redeemed, our own temporal Happiness advanced, and innumerable Souls saved, that otherwise would for ever have perished.  
And this would be a Work truly worthy of Christians; 'tis an angelic Undertaking; and every Man that prays, hallowed be thy Name, thy Kingdom come, thy Will be done in Earth as 'tis in Heaven, is bound in his own Sphere, and according to his best Ability, to promote what is contained in those Petitions, to the Glory of God and the Interest of Religion; as he expects and hopes to have an Answer of the following Petitions, and receive his daily Bread, and have his Trespasses forgiven him, and to be preserved or supported in Temptation, and delivered from Evil.  
The fifth thing this Parable informs us of, is the Reason why God will not suffer the Angels as yet to gather out the Tares from among the good Seed, to discriminate Hypocritical from sincere Christians, and give them their due Punishment; namely, lest while they gather up the Tares, they root up also the Wheat with them; and therefore he suffers both to grow together until the Harvest. That is, in other Words, the Reason of God's Forbearance of the Wicked, and not suffering the Angels, those Ministers of his Justice, to punish them in this World according to what they deserve; is his great Care and Tenderness, even of the temporal Quiet and Safety of the Righteous: Which, by Reason of their Intermixture with the wicked here, would at least be very much disturbed through the rooting up a wicked Generation; and without the Help of a Miracle, many a good Man might perish in so great a Ruin. But Miracles we find God has never thought fit to work, but upon urgent Necessity, when his own Glory, and the Interest of Religion and the Church cannot otherwise be secured; now there being no such Necessity of punishing the wicked by destroying 'em in this World, nor consequently of miraculously preserving those that are truly good from a general Ruin; for the End of the World, that great Day of Recompense, is not far off, and both may live together until then; God, for the Sake of the sincerely good, lest the Rod of the wicked should come into the Lot of the righteous, does generally restrain the Zeal of those blessed Spirits the Angels, and forbears the Tares till that universal Harvest, when the Earth shall be eased of its Burden, and then the good Seed shall be gathered together in Safety, and the Tares left to be consumed in that great Conflagration, when the World and all that remains in it shall be burnt up with Fire unquenchable. And when, in Case of almost a total Corruption of a City or Nation, and to strike a Terror into others, and convince the obdurate World that God sees and is able to punish obstinate and irreclaimable Sinners, God thinks fit to suffer his bright Host of Angels, utterly to destroy such wicked Places as sometimes we know he hath done; we have several Instances in Scripture and other Histories of the miraculous Preservation of the good; and that, as the Psalmist expresses it, 
Psal. 91.  though Thousands have fallen by their Side the Destruction has not come nigh them; for he gives his Angels Charge over them, to keep 'em in all their Ways.  
Of this great Care of Providence over the good, either in preserving for their Sakes, Communities destined to Ruin, or else covering them under the Wings of Providence, and shielding them from Danger till the Storm was over; there is an Instance in the 18. of Genesis so very remarkable that I can't pass it by. In the 23. Verse of that Chapter, we find Abraham interceding with God for Sodom and Gomorrha (which he had resolved to destroy for the abominable and incurable Wickedness that was in them) and he gins with what he thought would most prevail with God to spare the Place, and tells him the Safety of the Righteous would be hazarded, and that they would share in the common Destruction; and therefore, lest he should slay the righteous with the wicked, which he knew the Judge of all the Earth would be far from doing, he pleads with him for the Sake of Fifty Righteous that should be found there (a small Number, one would think, and easy to be found in such populous, though wicked Places) and at length (being encouraged by God's wondrous Goodness, who complied with him in every Request, and as he sunk the Number promised him he would not destroy) he, by degrees, descends to Ten; which was as far as ever his Modesty would reach, and one would think far enough to secure the most wicked City upon Earth. Peradventure Ten be found there▪ And God said unto him, I will not destroy it for Ten's Sake. Rather than those Ten should be in Danger of perishing in the general Ruin, he will recall the destroying Angel, and at least respite the Execution of his Vengeance; and for their Sakes reprieve the condemned Place of their Abode. And when, through the extreme Wickedness of those Cities that small Number of good Men was not found in them, and God therefore proceeded to shower down his fiery Indignation upon 'em, yet he remembers righteous Lot and his small Family, and sends two Angels to conduct 'em safely out of that accursed Place, who hastened Lot, lest he should be consumed in the Iniquity of the Cities, and upon his Request spared Zoar, which he fled to, and bid him make haste thither, for that they could not do any thing till he was escaped out of Danger; as you may read Gen. 19.22.  
And what a boundless Ocean is the Goodness of God That he should, not only so graciously accept the imperfect Services of his own People, as to take them into his peculiar Care and Protection; but for their Sakes likewise (that Destruction might not so much as come nigh their Dwellings) to spare those that have justly merited the severest Expresses of his Displeasure! This does indeed verify the Words of the Psalmist, that his Mercy is over all his Works.  
And this, as it should be a new Motive and Encouragement to true Holiness, which will be so great a Security in perilous Times both to ourselves and others; and demonstrates the great Ingratitude and Baseness of the World, in hating and despising and afflicting the good, who yet are as so many guardian Angels to it, and shield it from the Expresses of God's just Vengeance: So it will silence that Objection against Providence, drawn from the continued Safety and Prosperity of the wicked, notwithstanding their living in open Defiance of God and his Commands. For we see, they are but reprieved for the Sake of the righteous, lest they should be involved in the Ruin poured upon the ungodly: Their Punishment is but respited for a little while, and at the great Assize God's Justice will have its full Course, and sink 'em into everlasting Ruin. And, as the Husbandman may observe the Tares are among his good Corn, and resolve at length to bind 'em up in Bundles and burn them, though his prudential Care of the good Corn inclines him to let them alone till the Harvest, and not pluck 'em up whilst the good Corn is standing and growing to Perfection, lest it be rooted up together with them: So God sees and resolves in due Time to punish according to their Demerit the vile hypocritical Christians, but in a wise and tender Regard for the safety of the sincerely good, withholds his Judgements during their Abode in the World, but will surely repay the wicked Wretches what they have deserved, in the great Day of Recompense.  
And this brings me to the last thing this Parable informs us of, namely, that though these vile unhappy Tares are forborn for a while, and let pass without bearing any public Marks of God's Displeasure here; yet there shall most certainly be a Time of Discrimination, even at the great Harvest; 
Mal. 3.18.  and then shall all Men discern between the righteous and the wicked, between him that serveth God, and him that serveth him not.  
For, then will the great Husbandman the Lord Jesus, as at the Time of Harvest, say to his angelical Reapers, gather ye first together the Tares, and bind them in Bundles to burn them, but gather the Wheat into my Barn. And accordingly they shall gather out of his Kingdom all that have been a Scandal to it, and under the Disguise of Christianity have done Iniquity, and shall cast them into a Furnace of Fire, where shall be wailing and gnashing of Teeth: And then shall the righteous shine forth as the Sun in the Kingdom of their Father.  
That is, when the Close of the World shall come, and the whole intelligent Creation be met together at the Summons of the Trump of God; Men to receive their several Sentences, whether of Absolution or Condemnation, according to their several Deserts; and Angels to execute these Sentences: Then shall the sincerely good Christians indeed and in Truth, be placed by the blessed Angels of God on the right Hand of the glorious and just Judge, and after a Display of their excellent Piety and Charity to all the World, hear this joyful Sound, Come ye blessed of my Father, inherit the Kingdom prepared for you from the Foundation of the World; and then, be immediately caught up into the Clouds to meet their dear Lord in the Air, and from thenceforth be for ever with him; and shine forth as the Sun in the Kingdom of their Father, having Crowns of eternal Glory placed upon their Heads, and loud and rapturous Halleluja's in their Mouths: Whilst those miserable Wretches, that knew no more of Christianity than the Name, in whom Religion was only Show and Formality, having no real Influence upon their Lives, and bringing forth no Fruits of Piety, whilst these, shall find to their Confusion, that God is not to be mocked, and be placed on the left Hand as Vessels of Wrath, and be doomed to departed for ever from the Fountain of Happiness, into eternal Burn, prepared for the Devil and his Angels.  
Then will the good find by a happy Experience, that there is indeed a Reward for the Righteous, and that, however they were laughed at and discouraged here, their Labour is not in vain in the Lord. And then will the Mock Hypocritical Christians be sadly assured, notwithstanding all their Plea of having eaten and drank in the Presence of the Judge and at his Table, and of his having taught in their Streets; that without real and substantial Holiness no Man shall see the Lord. And instead of being received into their Master's Joy, for cringing and fawning upon him, and giving him magnificent Titles, Lord, Lord, Jesus, Saviour, but heeding little his Commandments; they shall be rejected with I know you not, depart from me ye Workers of Iniquity.  
And then will God be justified in the Face of the whole World, and found to be, not an unconcerned Spectator of the Affairs of Mankind, but a wise, all-knowing and just Governor of the Universe: And though Clouds and Darkness seem here to be round about him, yet Righteousness and Judgement are the Establishment of his Throne. Then will there be eternal Joy and Exultation of the blissful beatifyed Souls of the righteous, and weeping and wailing and gnashing of Teeth in the wretched Companies of the Damned for ever. 
Mal. 4.1.  Behold, the Day cometh, saith the Prophet Malachi, that shall burn like an Oven, and all the proud, and all they that do wickedly shall be as Stubble, and the Day that cometh, saith the Lord of Hosts, shall burn them up, that it shall leave them neither Root nor Branch. 
Rev. 9.6.  And in that Day shall Men seek Death and shall not find it, and shall desire to die, and Death shall flee from them.  
And now for a Conclusion of the whole Matter: Since from this Parable of our Lords, it appears, that though an empty Show of Religion may pass well enough in this World, and meet with no open Discrimination or Punishment from God here; yet there shall most certainly be an after Reckoning, when all the Thoughts and Intentions of Men's Hearts shall be revealed, and their vile Hypocrisy and secret Impiety laid open before Men and Angels, and an irreversible Doom of greatest Severity paid upon them according to their Deservings: Since this is true, it nearly concerns us all to be Christians in Reality, as well as in Name and Appearance; to obey the Commands of Christ, as well as call him Lord, and to approve ourselves true Disciples of this holy Institution, by leading our Lives in all holy Conversation and Godliness; diligently endeavouring to be found of this great Judge in Peace, without Spot and blameless. Remembering that God shall bring every Work into Judgement, with every secret thing, whether it be good or evil; and that the wicked shall go into everlasting Punishment, but the righteous into Life eternal.  

The PRAYER.  

I.  
O Holy Saviour, Jesus, from whom are derived all our Possibilities of Salvation, the Means of Grace and the Hopes of Glory; but who expectest our Concurrence with thy gracious Endeavours for our Happiness, and for the Trial of our Sincerity, permittest thine and our great Enemy to scatter his hellish Injections where thou sowest thy heavenly Doctrine. I earnestly entreat thee, so to assist me with thy Life-giving Spirit, that my Faith and Obedience, which thou hast made the Condition of my Happiness, may be so vigorous and active, as to manifest that I am thine, not only in Word and in Show, but in Deed and in Truth. Grant that I may ever esteem those inward Motions which I feel to a progressive Holiness, to be what indeed they are, thy gracious Endeavours to promote my eternal Welfare; and may I always thankfully and cheerfully embrace and follow them. And whatever Thoughts and Inclinations tend to discourage sincere Religion, and persuade to rest in the Formality of it; for thy Mercies Sake, help me to reject them with the greatest Abhorrence and Indignation, as the Endeavours of Satan to involve me in his own Ruin! And since 'tis while we sleep that our great Adversary sows these his Tares: Give me Grace, O blessed Jesus, to awake to Righteousness, and rouse from my thoughtless Inadvertency, and shake off my Dreams of Vanity, lest this spiritual Slumber at length prove fatal and betray me into eternal Death.   

II.  
Thou hast assured us, O Lord, to whom the Father hath committed all Judgement, that this Life is the only Time of our Probation; O therefore grant, that now, in this our Day, all we that name the Name of Christ may departed from Iniquity, and embrace the things that belong to our Peace before they be hid from our Eyes! That by serious Consideration, we may make Religion our Choice, and adhere to it firmly, with all our Powers and Faculties, and be in Reality thy peculiar People, zealous of good Works; remembering thy blessed Words, why call ye me Lord, Lord, and do not the things that I command? And that, though here the wicked go unpunished, it will not be always so, and at last Hypocrisy shall meet with its Deserts. And may I always so attend to the Dignity of my Nature, and the constant Inspection of thy holy Angels and glorious Self in all my Ways, as not to dare to play the Hypocrite in thy Presence, who seest the very Secrets of my Heart, and be ashamed to expose my Vileness to those excellent Spirits, and reflect upon the Confusion I shall be in at the Day of Judgement, when the Goat and the Swine shall be discovered under the Profession of a Christian.  
And, O that the Zeal and Alacrity of these ministering Spirits in thy Service, and for thy Glory, may put me upon a holy Emulation to do thy Will on Earth as it is done in Heaven! That so, when the great Harvest shall come, and thou shalt say to the angelic Reapers, Gather ye together first the Tares, and bind them in Bundles to burn them; but gather my Wheat into my Barn, I may find Mercy at that terrible Day, and be received to a Participation of the Glories of thy heavenly Kingdom.  
Which grant, O blessed Jesus, I most earnestly beseech thee. Amen.     

PARABLE III. Of the Pearl of great Price.  Matth. xiii. 45, 46 
The Kingdom of Heaven is like unto a Merchantman, seeking goodly Pearls:  
Who, when he had found one Pearl of great Price, he went and sold all that he had, and bought it.  
BY this, and the Parable immediately before it, of a Treasure hid in a Field, which, when a Man hath found he hideth, and for Joy thereof, goeth and selleth all that he hath and buyeth that Field; The transcendent Excellency of the Christian Religion above all things in the World, is represented: And that 'tis the greatest Wisdom to part with every thing that this World can afford, all the Pleasures, Honours and Riches of it rather than be without the inward Power and Life of this holy Religion; which is a Pearl of so great Price, so immense a Treasure, that nothing here below can stand in Competition with it. 'Tis, as David expresses it, more to be desired than Gold, yea, 
Psal. 19.10.  than much find Gold; and he professes that himself had more Delight in God's Commandments than in all Manner of Riches. And Solomon says (almost in the Words of these Parables) Happy is the Man that findeth Wisdom, or Religion; for the Merchandise of it is better than the Merchandise of Silver, and the Gain thereof than of find Gold. 
Prov. 3.13, etc.   
She is more precious than Rubies, and all the things thou canst desire are not to be compared unto her: Length of Days is in her right Hand, and in her left Hand Riches and Honour: her Ways are Ways of Pleasantness, and all her Paths are Peace.  
Such great things as these being spoken of Religion, by those that best knew its Excellency; and the World being so very backward in the Belief of their Testimony, and so foolish as to prefer every little worldly Good before this inestimable Treasure, to which, all that the whole Creation can afford is not comparable; and the Consequence of this Delusion being so fatal, no less than the eternal Ruin of both Body and Soul: It highly concerns us by due Consideration to rectify our Apprehensions in this Matter, and no longer childishly dote upon empty Gayes and Trifles, and neglect what is of infinite Excellency, and the most substantial Good.  
It is therefore the Design of this Discourse upon the Parable above recited, to weigh the Excellency of Religion against all that the World can afford in the Balance of Reason, that upon a fair Experiment we may see which does preponderate, and accordingly be convinced which of the Two is most worthy our Choice: And then, if we still retain our Affection for the World against the Judgement of our Reason in behalf of Religion; we shall likewise be convinced that we act more like Brutes than Men, and that we deserve to feel the Consequences of our unreasonable and wicked Choice, and taste no other Happiness than what this unsatisfying empty World can afford; and in the next World be for ever miserable, because we would not be for ever happy when we might.  
First then, let us see what the Whole that this World can afford will amount to. All that is in the World, St. John tells us, is the Lust of the Flesh, 
1 Eph. 2.16.  the Lust of the Eyes, and the Pride of Life; i. e. to these Three may be reduced the Whole of what is valuable in the World: And by the Lust of the Flesh is meant Pleasure of all Sorts; by the Lust of the Eye Riches, great Plenty and Abundance; and by the Pride of Life, Honour, Power and Dominion. This is that Trinity which the generality of Men adore, and impatiently desire and place their greatest Happiness in the Enjoyment of; and of each of these Particulars, we will now inquire what they amount to, and consequently what is the Sum total of the World.  
And first, to observe the Apostles Method, we will begin with the Lusts of the Flesh, or the Pleasures of the World, and which are generally first in Men's Esteem, and for which they are often content to part with the other Two. Now these may be ranked in this Order, viz. the Pleasures of Lust and Uncleanness, of luxurious Eating and Drinking, and of great Jollity and Mirth; all agreeing in the Character of the Lusts of the Flesh, that is, all highly grateful to the Desires and Appetites of the Body. And in the first Place I observe this in general of all worldly Pleasures, that the longer a Man lives to enjoy them, the more insipid still they grow to him; and that, not only upon Account of their own empty Nature, but by Reason of the Decays of our own Faculties, and consequent Disability to enjoy them. As old Barzillai said to David; 
2 Sam. 19.35.  Can I discern between Good and Evil? etc. when he invited him to the Pleasures of his Court. And what Happiness can be expected from that which is very unsatisfying in its own Nature, and which, were it not after a few Years we shall be incapable of enjoying? But to be more particular: As for the Pleasures of Lust and Uncleanness; whatever Men's Expectations may be of receiving great Satisfaction from them, they can't but find by their Experience, that there is much of Disappointment in 'em, and the Pleasure much greater in Imagination than Reality: They are indeed deceitful Lusts, and often make Men miserable, even here, but never happy. And for the Truth of this (that it may not be looked upon as a thing only said, not proved, and the cinical Conclusion of a frozen dispirited Student, whose narrow Course of Life has made him a Stranger to such Sort of Enjoyments, and caused him to give a worse Character of them than they deserve) I shall vouch the Testimony of Solomon; who filled the Throne of a rich and flourishing Kingdom, and was accountable to none but God for Actions of this Nature, and his Desires perfectly without any humane Restraint; and who made it his Business to find out what was the greatest Happiness of Man in this World, and whatsoever his Eyes desired he kept not from them; he withheld not his Heart from any Joy; and who, amongst other Delights, had great Numbers of Wives and Concubines, to the Number of Seven Hundred Wives that were Princesses, 
1 Kings 11.3.  and Three Hundred Concubines, and these the fairest, doubtless, that could be met with: Variety enough, one would think, to take off all Possibility of loathing and Desire of Change. But now, what says Solomon after so full and uncontrolled Enjoyment of these carnal Pleasures? Why truly in the very Beginning of his Book of Proverbs, Chap. 2.18, 19 he tells the World, that the House of the Strange, or Whorish Woman inclineth unto Death, and her Paths unto the Dead: None that go unto her return again, neither take they hold of the Paths of Life. And Prov. 5.3. The Lips of a strange Woman drop as an honey Comb, and her Mouth is smother than Oil; but her End, or the End of having to do with her, is bitter as Wormwood, sharp as a two edged Sword. Very frequent are his Invectives against this Vice, and delivered with more than ordinary Earnestness: And in the 7th. Chapter of Ecclesiastes (the Book of his Recantations) he publicly declares, that he finds (as by his own Experience) He finds more bitter than Death, the Woman whose Heart is Snares and her Hands as Bands; whoso pleaseth God shall escape from her, but the Sinner shall be taken by her. Vers. 26. As if 'twere a peculiar Providence of God, to protect a good Man from falling into so great a Mischief, and that he suffers the wicked to be ensnared by it as a severe Punishment and great Expression of his Displeasure. And in the next Verse, Behold, says the Preacher, this have I found, counting one by one to find out the Account, which yet my Soul seeketh, but I find not: One Man among a Thousand have I found, but a Woman among all those have I not found. That is, he did at last meet with a Man that answered his Expectations as a Friend or faithful Servant: But among all his Concubines, not one but who balked and disappointed his fond Hopes of Happiness from the Enjoyment of her, and deprived him of more Satisfaction than she gave him.  
And thus we see, from the Confession of Solomon himself, who gratified his carnal Appetite to the full, and experienced the utmost of what Lust and Wantonness could afford; that this Sort of Pleasure amounts to no more than this, Dishonour and Disappointment always, and not seldom Diseaes and Death.  
Let us now proceed to inquire what the Pleasures of luxurious Eating, and intemperate Drinking will amount to. All that it can pretend to is the Gratification of the Taste and Palate: For, as for true Nourishment, High Feeding falls far short of more ordinary Diet; and as for refreshing and cherishing the Spirits, a moderate Quantity of Wine is sufficient, and what is more than that, ends in a Fit of Madness, and impoverishes Nature. Now, the Pleasures of the Palate make the best of them, are of very short Continuance, no sooner tasted but they vanish; and the Stomach will not bear a long Repetition of this Pleasure, and is soon cloyed and surfeited with what is of the richest Gust and Relish: And the Inconveniences that attend this short-lived and very imperfect Pleasure, are great and of very long Continuance. For, suppose a Man's Revenues to be so large that he can bear the Expense of Luxury, without weakening his Fortune in the least, and so that very usual ill Consequence of it, cannot in this Case be charged upon it, yet others full as great may. As first, the more a Man indulges his Palate, the harder he will find it to be pleased, and at length 'twill grow so troublesomely nice, that its Disgusts will be more frequent than its Pleasure; and so, instead of procuring a constant Gratification of the Palate, Luxury is the ready Way to make a Man disrelish almost every thing: Which must needs make his Life a continual Vexation and Uneasiness; and a Ploughman with his corpse Fare, and no other Sauce to it but a good Stomach, will experience far greater and more lasting Pleasure in eating and drinking, than the greatest Epicure in the World. And therefore, Luxury is indeed the wrong Way to procure an entire Gratification of the Palate, and destroys what it pretends to create. Another very ill Consequence of Luxury is, that it mightily weakens and impairs Health, and makes a Man a living Hospital, full of Diseases, and very often cuts his Days off in the Midst. And thus does an over-Indulgence to the Body cruciate and destroy it, and by an extravagant Care to please the Palate, Men bring upon themselves a Necessity of taking such medicinal Compositions as are abundantly more nauseous to it, than ever the most artificial Dishes or richest Wines were grateful.  
And by this Time we perceive what luxurious Eating and drinking amounts to; truly no more than this, a very short imperfect Pleasure, attended with great and durable ill Consequences, which abundantly outweigh the Pleasure, and would do so were it Greater and more lasting than it is.  
Another Desire of the Flesh is Mirth and Jollity, a thoughtless Course of Life, spent in Recreations, in Laughter, and an airy facetious Way of Conversation; and this is very taking with Abundance of People, and he counted the happiest Man that can spend his Days in this Manner, and has little else to do. Well then, suppose a Man so entirely disengaged from the Fatigues of Business, as to have his Time wholly at his own Disposal; suppose him to be of a brisk lively Temper, and free from all Care and Trouble, and that he has the Conversation of such as are as sprightly as himself, so that the Day seems too short for their Mirth and Pleasantry, their Pastimes and Recreations: Suppose all this, that is, suppose a Man to have all of this Kind of Pleasure that the World can afford, we shall find upon a nearer View, that there is as great an Alloy here as in the Instances before mentioned.  
Solomon, who was a very competent Judge in this Matter, and for a considerable Time made Jollity his Business, and tasted as much of it as 'tis possible for a Man to do; was so much of this Mind, as to pronounce it not only Vanity, but Vexation of Spirit. He gave himself wholly up to Mirth (as he tells us, Prov. 2.1. etc.) and the Pleasures of Wine, with agreeable Company: He planted beautiful Gardens, Vineyards and Groves, interwoven with artificial Streams; to improve the Relish of those his Delights; and as the Crown of all, he had all Sorts of Music attending him, both vocal and instrumental; so that he had whatever his Heart could desire to make himself happy this Way if this could do it. And what was the Result of all this? Why truly, a few serious reflecting Thoughts discovered to him, that All was but Vanity and Vexation of Spirit. I said of Laughter, it is mad, and of Mirth, what doth it? And what doth it indeed? 'Tis profitable for nothing, and when excessive, and attended too extravagantly, 'tis naturally as well as morally an Evil; It unmans and effeminates the Soul, and dispirits and hebetates the Body. The most profuse Laughter ends in a Sigh, and Uneasiness, and looks much like Madness, and is a certain Indication of Folly. A decent cheerfulness is commendable upon many Accounts; but to make a Trade of Jollity, to be always upon the Laugh, and spend the greatest Part of a Man's Time in Recreations and Diversions; as 'tis a very childish thing, and looks much like the Behaviour of Naturals and Changelings, so 'tis a very uneasy thing too, and grows from a Pleasure into a Toil and Burden. Witness such Persons frequent shifting and changing one Diversion for another, how at a Loss sometimes they are, how to dispose of their Time, and what Sport to go to next, and how quickly tired they are with their idle Employment? And, it may be very truly said, there is less of Pleasure in a Course of Life that is always hunting after Pleasure, and intent upon nothing else, than in a more severe serious Way of living, which but now and then, and sparingly, tastes of Mirth and Recreations, and soon returns to things of more Weight and Concern. And the Reason is, those light Sort of Enjoyments are so empty of what will gratify a rational Soul, that they presently grow flat and insipid, and become tedious rather than diverting, when too long dwelled upon, and sucked too dry. A short transient Enjoyment is most agreeable to their fading, perishing Nature; and as he enjoys the Fragrancy of a Rose both more and longer, who smells of it gently and with frequent Intermissions, than he that uses it more roughly, and presses it too constantly and too hard; so he experiences much more of the Sweet of Mirth and Pleasantry; who but seldom and moderately uses it, than he that makes it his Business, and follows it as close as others do their Callings. Even in Laughter (when extravagant) says the wise King, The Heart is sorrowful, 
Eccles. 7.2.  and the End of that Mirth is Heaviness: Nay, he says, 'tis better to go to the House of Mourning than to the House of Feasting; for that may have some substantial good Effect upon a Man, Death being the End of all Men, and the living, at such serious Times, may be inclined to lay it to Heart; whereas Jollity and Mirth wholly evaporate into Folly, and leave nothing behind them that is any Way profitable, unless it be Repentance. Sorrow and Seriousness make Men consider, and become receptive of wise Instructions; but a light, frothy Temper, both exposes a Man's Folly, and fatally prevents his growing wiser: It shows that he is a Fool, and that he is like to continue, so. For, as the crackling of Thorns under a Pot, so is the Laughter of a Fool; there is much of Noise in it, but it serves to no other Purpose than to shame himself. And thus we have seen what the Height of Mirth and Jollity amounts to; namely, Disappointment, Vexation and Uneasieness, Shame and Vanity, Madness and Folly.  
Having thus summed up the true Value of one of the Three things in which consists the Happiness of the World, the Lusts of the Flesh, or those things which more immediately gratify our bodily Appetites; let us now look into the  
Second, which is called by the Apostle, the Lust of the Eyes; that is, Riches and great Abundance of this World's Good, such as ample Possessions, magnificent Structures, a splendid Equipage, glorious Apparel, and the like: Which are called the Lusts of the Eyes, because 'tis the Sense of seeing that these things affect with the greatest Pleasure.  
Now, suppose a Man to have all of this Nature that the World can help him to; suppose he has Riches enough to answer all these things, to provide all this Splendour and Magnificence, and to support and maintain it: What more will it amount to, than, as Solomon expresses it, 
Eccles. 5.11.  the beholding of it with our Eyes?  
For, as for great Treasures of Gold and Silver, though they may procure many things to delight the Eye and please the Fancy, yet the Man that hath 'em remains still as Nature made him, none of the Powers or Faculties either of his Soul or Body receive any Improvement nor Alteration unless it be for the worse. But Money will erect magnificent and stately Buildings, 'twill purchase rich Furniture, and all that Art can do to adorn and beautify them. 'Tis true, it will so; but, will those stately Structures preserve a Man better from the Injuries of the Air and Wether than more ordinary Houses? Shall a Man sleep better in a costly than a meaner Bed? And, will a Fever handle him more gently that lies within Curtains of Velvet, and has his Chamber adorned in the most costly Manner, than one that is contented with a cleanly Meanness? If not, still 'tis the Eye that receives all the Pleasure.  
As for the splendid Equipage of the Men of great Possessions, a Crowd of Attendants following them, in gay Liyeries, glittering Coaches, and the like; this may please the Eye too; but what more does it effect? 'Tis but Two or Three of those Attendants that can be serviceable, the rest are owned to be for State only, and are kept for little else than to eat and drink and be troublesome; and the Experience of all Men will tell us, that he is the happiest Man that stands in need of the fewest Servants, and retains no more than he stands in need of. As for fine Coaches and glorious Apparel, if Gold upon a Coach, and costly Trappings would make a Journey more safe and easy, and if rich Clothes would keep one Warmer, or last longer, or be less troublesome than a more ordinary Habit, there might be something said for them: But, since there is nothing of this in them, nay, rather they are less serviceable to the Ends they were at first designed for, and that over-Niceness and Curiosity in Dress or any thing else is the Occasion of much Disturbance and Uneasiness: The beholding these gay things with the Eye, is all that is considerable in them. And, what does the beholding of all these splendid Sights amount to? Is there any through and lasting Pleasure in it, any thing that will make a Man happy, or so much as promote his Happiness? Why truly, Solomon, 
1 Kings 10.  who experienced all of this Nature to the full, gives us this Account of it; 
Eccl. 2.4.  He that loveth Silver shall not be satisfied with Silver, nor he that loveth Abundance with Increase: 
— 11. Eccl. 5.10.  When Goods are increased they are increased that cat them, and what Good is there to the Owners thereof, saving the beholding of them with their Eyes? A Pleasure very empty and unsatisfying (for the Eye is not satisfied with seeing) and which their meanest Servant may have as well as they.  
Content is least of all in the Breasts of Persons of the highest Rank; he that has much would still have more, and is in frequent Fears of losing what he has; for Riches are known to be very uncertain, and unaccountably take to themselves Wings and fly away: and to be in fear of losing Riches, and yet dissatisfied in the Possession of them, carries much more of Uneasiness with it, than the beholding of them with one's Eyes does of Pleasure; and a Stranger or a Servant may take not only as much, but more Pleasure in the Sight, that has none of the inward Discontent, than the Proprietor and Master that hath. So true is that of the Apostle. 
1 Tim. 6.9, 10.  They that will be rich fall into Temptation and a Snare, and pierce themselves through with divers Sorrows; and Contentment with only Food and Raiment is a much greater Happiness. To so very little in reality does arise the Second thing, in which consists the Happiness of the World, the Gratification of the Lust of the Eyes; even to nothing but Dissatisfaction and Disquiet, Vanity and Vexation of Spirit.  
Come we now to examine the third Part of this World's Treasure, the Pride of Life, or, Honour, Power and Dominion. And very fitly is this styled the Pride of Life, it being the Aim of most men to be great, to command and govern, and to have much of Honour and Respect paid to them; and in this they pride themselves more than in any other worldly Good that they possess. But, what is there in all this that a Man can justly value at so high a Rate? Suppose a Man to be Monarch of the whole World, to be without Control from any one on Earth, and to give Laws to every Man besides; suppose many inferior Prince's tributary to him, and that he is honoured like a mortal God; suppose all this, yet, however glorious it may appear at a Distance, we shall find, upon a closer Inspection that this likewise is Vanity and Vexation of Spirit.  
For, as for even an universal Dominion, unless the Subjects were as willing to obey, as the Monarch is desirous to govern, a Catholic Crown would sit as uneasy, nay, more so, than that of lesser Princes. The further a Man's Dominion extends, the more Difficulties in Government will occur; the more ambitious and discontented Spirits will there be to tame and keep in order; the more secret Conspiracies and Undermine of Men aggrieved and disobliged, and that are as desirous of Government as he that sits in the Throne can be: And which, will often break out to shake and discompose, if not to overturn the present Establishment. And the more extensive a Prince's Dominions are, the more must there be employed in the Government of them, and those, Men of different Interests and Inclinations, jealous of one another, and envious at the Supreme, and more ready to carve for themselves and advance their own Families, than sincerely to endeavour the Prosperity of their Master. This is found very true, and the Occasion of much Trouble and Disquiet, to Princes that have Affairs more in their own View than this universal Monarch can be supposed to have; and therefore much more dangerously must he sit than they, and receive much more Disquietude and Trouble if he takes Notice of the Motion of his great Orb; and if he does not, where is the Pleasure of governing?  
So that the most ample Dominion is thickest set with Thorns and Briars while enjoyed, and in continual Danger of a Ruin; which must perplex him that is sensible of it, with numberless Fears and Jealousies, and anxious Thoughts how to secure his Throne: And he that is careless and unsensible, and leaves the Fatigues of Government to Others, and spends his Days in nothing but Ease and Luxury; is an Emperor in Title only, and may soon, for any thing he knows, be not so much as that. The one leads a Life of Vanity, the other of Vexation of Spirit.  
That 'tis easier to obey than to govern, is an usual and very true Saying; and would be so, were Thrones not near so slippery as they are; and I am sure 'tis very much happier for a Man never to have had such Height of Power and Dominion, than ever to see himself thrown down and laid in the Dust. The very Danger of so great a Fall, is enough to fill one's Breast with great. Disorder, so great, as that all the Gauderies of Grandeur shall lose their Taste, and become insipid to him, and actually to fall (as many glorious Princes have already done) is the greatest Misery that can be experienced upon earth.  
The short is, Empire and Dominion, fancy it how great soever, is at best very troublesome and disquieting; and so uncertain, as that it not seldom ends in the very Depth of Ruin. And as for the Honour that goes along with it, glorious Titles, low Obeisance, and the like; all of this Nature is so perfectly empty, and utterly ineffective of any thing that's truly good and Profitable to a Man, that 'tis of all things the most despicable and of least Regard: And though 'tis fit Inferiors should pay it where 'tis due, yet unless an inward Veneration of the Mind, attends that outward Respect of the Body, a great Man is so far from being honoured by it, that 'tis the greatest Mockery and Abuse that can be. And because no great Man can tell whether he is inwardly reverenced or no, neither can force any Man so to honour him against his Will; 'tis a very great Weakness for him to set any great Value upon outward Respect, which for aught he knows, nay, in all likelihood may be, an Affront rather than an Honour to him. And this is what Honour, Power and Dominion amount to.  
Having thus given in an impartial Account, and that confirmed by the Experience of Solomon, who enjoyed it all to the Full, of the Sum Total of what this World can afford, that can pretend to be of any Worth and Esteem; by examining the Three Particulars in which is contained all that is valuable in it; namely, the Lust of the Flesh, the Lust of the Eye, and the Pride of Life: Let us now weigh Religion against it, and see which does preponderate, which is the most weighty and substantial Good, and consequently, whether the Merchant in the Parable did wisely or no, in selling all that he had that he might purchase this Pearl, and be Master of this Treasure? And we shall consider Religion in a twofold Respect, with Relation to this World as well as the other.  
And first, as for the Value of Religion with Relation to this World; what is of greater Esteem than Peace and Quietness, Contentment and Satisfaction of Mind, a Long and Healthy Life here, and a comfortable expectation of a much better endless Life in the Regions of Glory? And all this, Religion is the only sure Way to attain.  
What the World it self affords we have seen cannot make us happy in it; its Riches, and Pleasures, and Honours, and Power, and Dominion are empty and unsatisfying; and indeed, the Parent of nothing but Vexation of Spirit: And therefore I shall wave the Enquiry how far Religion is conducive to these things; though it might be made apparent, that this is the surest Way even to become rich, to live Pleasantly, and with Honour and Respect: and as for Dominion, to govern a Man's self, which Religion only teaches, is more than to govern the World.  
Now, as to Peace and Quietness, which are Blessings of the first Magnitude, and indeed give a Relish to every thing else; for without them neither Riches, nor Honour, nor even Health and Life itself sits easy: That Religion is the only sure Way to procure these great Blessings, and that both in Private and in Public, Abroad with others, and at Home in a Mans own Breast, will soon be evident.  
As for Peace and Quietness in our Intercourse with others, Religion does manifestly tend to procure that, upon these two Accounts. (1.) Because it forbids the offering any Injuries. (2) Because it forbids returning any. Now that which embroils the World, and is the Occasion of all Contention, being the doing and Retaliating Harms and ill Turns, and Religion so strictly commanding us to love our Neighbours as ourselves, to do to others nothing but what in like Circumstances we would be willing to receive from others; and to forgive if any have done injuriously by us, as we hope to be forgiven by God at the Day of Judgement: 'Tis plain that were our holy Religion sincerely embraced, and had its due Influence upon the Minds of Men, the World might (in the Literal Sense of the Words) beat their Swords into Ploughshares, and their Spears into Pruning-Hooks, and need not learn War any more; nothing would then hurt in God's holy Mountain: And the World would be what God at first designed it; a Paradise of Happiness, and Mankind a Family of Love. And as for Peace and Quiet at Home, in a Mans own Breast, and without which all other Peace would lose its Relish, Religion is the only Way to attain that Blessing. For as long as there is such a thing as Conscience (which there will be as long as a Man is in any Possibility of Salvation) it will do its Office freely and impartially, and lash the Soul that sins, as often as it sins, and fill it full of Horror and Confusion and dreadful Apprehensions of the just Vengeance of God at the Day of Retribution. There is no Peace, saith my God, to the wicked; but their Souls are like the troubled Sea which cannot rest, and whose Waters cast up Mire and Dirt. But a good Man's Breast is quiet and serene, full of the Joys of Innocence, and the Applauses of a Conscience void of Offence both towards God and Man.  
And as Peace and Quietness, so Contentment and Satisfaction of Mind, is the natural Product of Religion, and of that only.  
Without Contentment of Mind, no Condition how good soever in its self, is pleasing, and with it, every Condition is: For Happiness consists in the Proportion of the Object to the Desire, and he that has the whole of what this World can afford, if he desires still more, and thinks his present Condition not good enough; is by many Degrees less happy than he that must drudge for his living, but yet is contented with his Lot. Happiness consists not in Abundance; he only is indeed a happy Man, that is so wise as to enjoy his present Portion, and knows how patiently to endure a worse Condition, and dreads a base and wicked Action, however gainful and advantageous it may be, even worse than Death. And he'll for ever be a Slave that can't be satisfied with a little.  
But the contented Man is always easy under his present Lot; and if his Fortune will not rise to what he could desire, he will bring his Desires down to his Fortune; and so be sure of Happiness, because by this means his Desires and his Fortune bear a due Proportion to one another. And truly, so various are the Turns of Fortune here, so many unexpected Accidents that make great Changes for the worse in men's Circumstances of Life, and which 'tis utterly out of their Power to have any Influence upon so as to amend; that were there not this Remedy of making our Minds comply with the Event, and taking out the Sting and Venom of it by Acquiescence and Contentment and Contraction of our Desires, Man would be the most miserable Creature upon the Face of the Earth. But he that has learned and can apply this Remedy, whatever he may suffer from without, has a Power still ready of turning it into Good; and though he can't prevent the Accident, yet he can prevent its doing him a Mischief.  
Now this excellent Remedy for the Calamities of Life, Religion best of all teaches us. For in the first place it teaches us that God is the great Governor of the World, and with the exactest Wisdom, and Justice, and Goodness disposes all things; and consequently, that all Events are as they should be, and upon the whole Account ordered for the Best: For there is no Possibility of amending what is done with infinite Wisdom, and Justice, and Goodness. And secondly, it teaches us that our Interest does least of all lie in this World, where we are but Strangers and Foreigners, and are to continue but for a little while; and that our Treasure and Inheritance is in Heaven, which is our native Country, and to which e'er long we shall be recalled, and our Glory and Happiness there be the more increased, as we have more patiently and contentedly submitted to God's Pleasure here upon Earth. And a hearty through Persuasion of these two things, will certainly teach a Man to know, with St. Paul, How to abound and how to want, and in every Condition to be content. And for this, Christianity gives the clearest Evidence, even the Word of God himself, who cannot lie; as no Man can be to learn that has read the Scriptures.  
But Irreligion on the contrary, is the great Destroyer of Content, and fills the Soul with continual Vexations, and makes every cross Accident doubly evil by Impatience. For first, the ungodly have not God in all their Thoughts, are wholly taken up with second Causes, and look upon things as the Effect of Chance and Fortune; and so when Crosses come upon them, or ill Fortune, as they call it, they grow querulous and out of all Patience; and as for divine Providence, that's wholly unregarded, unless it be to revile it and impiously to call in question the Goodness and Justice of its Disposals. And so, that which in Affliction is the greatest Cordial of all, Irreligion either wholly deprives the Soul of, or turns it into Poison; and instead of disarming a Misfortune by humble Submission to the infinitely wise, and just, and good Disposals of the great Governor of all things, adds a thousand sharper things to it, and makes that become intolerable, which Religion would have made to sit light and easy.  
Again, Content is destroyed by Irreligion, because it persuades Men that their whole Interest lies here below; either by making them believe there is no such thing as another World, or else by engaging them so fast to this, as to hinder their attending to any thing beyond this Life: And the Effect of this is great eagerness in acquiring these lower Goods, impatient Desires of still more and more of the World, as that in which is concentred their whole Happiness. And what else can be the Consequence of this amidst the great uncertainties that attend these sublunary things, but a World of Trouble and Discontent, answerable to those numerous cross Accidents and Disappointments which every Condition is full of from the highest to the lowest? Every unlucky Hit to such Men is like a Dagger stabbing to the very Heart; for that which a Man looks upon as his chief Good he can by no means endure to have lessened and impaired: And the World being so full of such vexatious Mishaps, how full of Wounds must be the Spirit of an ungodly Worldling!  
And as Content, so Satisfaction of Mind, which is much more than a submissive Acquiescence in our present Condition, and supposes a Happiness that is complete and full. This is a Blessing which nothing but sincere Religion can ever make the Soul experience: And he only that has learned to make God the chief Object of his Affections and Desires, can indeed know what Satisfaction is.  
For every thing besides God is unsatisfying, because flitting and momentary, and very imperfect, and empty of that infinite Good which is the only adequate Object of that infinite Desire of Happiness which is in the Soul of Man. This is the Reason that Men are so constantly disappointed in their Expectation of Happiness from the Enjoyment of this World's Good; let them continually have what they desire (which yet is too much to be rationally supposed of any Man) and enjoy it fully and without Control, yet still there will be something wanting to complete their Happiness, something that they desire still further; and so the Soul is continually balked of her Expectation, and still at a Loss for Happiness, and continual Long and Desires, and as continual Disappointments, are her Portion in this World. And what's more uneasy and vexatious than such a Condition as this? What more deplorable than even by Fruition itself to be made unhappy? What other Refuge has the miserable Soul in this Case, than to take off her Affections from these empty Nothings here below, and as Religion directs, fix them upon him who is the supreme Good, and will abide the Test of an eternal Fruition. In the Enjoyment of him must needs be infinite Satisfaction, because there is no real Good that we can possibly desire, but is in the divine Nature in the highest Degree of Excellency and Perfection; and that not only for a Time, but to all Eternity. All the Capacities of the Soul must needs be filled with an infinite Good, and entirely rest in it as in the very Centre of Happiness.  
Thirdly, Religion is of very great Value with Respect to this World, because 'tis so greatly conducive to a long and healthy Life in it.  
Long Life and Health is that which all People naturally covet, and is indeed a very great Blessing; and that not only because the longer Men live and the more vigorous they are, the longer and more fully they enjoy, or at least hope to enjoy the good things of this World (which yet with too many is the main Consideration) but likewise and chief because they have more Time and greater Opportunities to provide for the Happiness of the eternal Life to come, and heap up still greater Treasures of Glory in the Kingdom of Heaven. Now this great Blessing nothing is more likely to help a Man to than Religion. For,  
First, it engages Men to live regularly and temperately, moderates the Appetites of eating and drinking, and curbs the exorbitant Desires of the flesh; and by allowing no more than is necessary to the Comfortable Support of Nature, makes no Provision for those many destructive Diseases which are always the Attendants of Excess. How many of the meaner Sort by Labour and course Far protract their Days, than of the Rich who live in Ease and Luxury? And the Reason is plain, because the poor Man's scanty Fortune will not allow him to exceed, but keeps him within the Bounds of Moderation and Temperance, and forces him to be content with a little; whereas the rich have many and great Temptations to Luxury and Excess, and seldom are so religious as to resist them, and so too frequently feel the sad Effects of Intemperance and live out but half their Days. But now, Religion is a kind of voluntary Poverty, and helps Men to all the Blessings of a mean Condition, though rich and out of Danger of the Sting of it; and by introducing Temperance and Moderation into the Families of the wealthy, brings with it Health and long Life, which otherwise would seldom be found but in the Cottages of the Poor.  
Again, Religion is greatly conducive to a long and healthy Life, because it regulates the Passions, keeps the Soul quiet and in a Calm; which has no little Influence upon the Health and Welfare of the Body. That the Passions of the Mind do very much affect the Body, is undeniable; and when they are excessive, nothing more shakes and discomposes the whole Man. Even Joy, which one would think should be innocent enough, has sometimes been so violent as to overcharge Persons and leave them dead, and Grief has been often fatal, and Envy is the worst Sort of Consumption, and leaves visible Tokens of it upon the Countenance, and Love has had many Martyrs, and Anger is a great Impoverisher of the Animal Spirits, and oftentimes makes a Man his own Executioner, and engages in such Scuffles and hot Inconsiderate Actions, as not seldom end in Wounds and Death. Every Excess of Passion of what kind soever, is naturally a great Impairer of Health at least, and the often Repetitions of it, the ready Way to destroy it; Nature not being able to bear such violent Concussions long, without being much weakened and shattered by them: Like the Walls of a Castle, which, how strong soever, will receive Damage by every furious Battery, and unless relieved, must at length fall before the Cannon's Irresistible Force.  
But now, Religion prevents all this Mischief; and by regulating and reducing to Moderation these Passions of the Soul, makes the Mind calm and quiet, and keeps the Spirits in an Aequipoise; and the Body consequently is undisturbed, feels no Violence, nor is hurried on to dangerous and destructive Actions; but Nature goes on evenly in making Provision for its Health and Support, and it enjoys its Strength and Beauty as in the Times of Quietness and Peace.  
In the last Place, a comfortable Expectation of a much better and endless Life in the Regions of Glory, can spring from nothing but sincere Religion; and therefore Religion is of very great Value with Respect to this world. For what can be of greater value and more to be desired in this Valley of Tears, this World of Sin, and Sorrow, and Ignorance, Vexation, and Disappointment, than to have a well grounded Hope that 'twill not be always so with us? That there will be a Time when all Tears shall be wiped from our Eyes, and Sin and Misery be at an End for ever? That we shall one Day be disentangled from the Clog of Flesh, the Prison Doors set open, and our captived Souls set free, and with Joy unspeakable and full of Glory, return to the great Father of Spirits, and with the full Vigour of all their Faculties contemplate and enjoy the only satisfying Good? That instead of Floods of Years, there shall then be Rivers of Pleasures flowing in upon us to all Eternity; Halleluia's instead of Groans and mournful Accents; the triumphant rejoicings of eternal beatified Spirits instead of the bitter Complaints of miserable Mortals; and in a word, Love in its Perfection instead of Quarrels and Discontents, Envy, and Hatred, and Malice, and Revenge, and all the dire Attendants of them? That instead of spiritual Blindness and Ignorance of the most concerning Truths (for here we know but in Part, and see through a Glass darkly) we shall e'er long, be admitted to contemplate Truth itself, and know as we are known, and shall see God as he is, and in him all things? For God is Light. What can be more valuable than such a cheering Expectation as this! How will it sweeten all the Troubles of this Mortal Life and be a sensible Foretaste of the Glory that shall hereafter be revealed!  
But now, nothing can create such a Hope as this but sincere Religion; for God is infinitely pure and holy, and into his Presence no unclean thing can enter. And 'tis expressly said in the Revelations of his Will, That without Holiness no Man shall see the Lord. A wicked Man's Breast that is not seared, can be full of nothing but the dire Reflections of an enraged Conscience, and dreadful forebodings of the Wrath to come. The Miseries he feels in this World are but as the Beginnings of his eternal Sorrows; and while he continues in his Rebellion against God, he can expect nothing but new Expresses of his Indignation here, and to be doomed to the Portion of the Devil and his Angels at the Day of Judgement. He only that has lived piously in this World can with any Comfort think upon a future State: But to him that has led this First Life by the Rule of Religion, and served his Maker in Sincerity of Heart, no Joy comparable to that which he experiences when he thinks of being dissolved, and conducted to the Embraces of his Saviour, in the Kingdom of Heaven, where he shall be for ever with him, and unspeakably happy in the Joy of his dear Lord.  
And thus much for the Value of Religion with Relation to this World. It is the Parent of the most perfect Peace and Quietness, Content and Satisfaction of Mind, of a long and healthy Life here, and of a comfortable Expectation of a glorious Immortality in the Regions of Blessedness. And were this all that could be said of it, I question not but to any considering Man, it would appear to be a Jewel of inestimable Price; that nothing the whole World can afford is comparable to it; and that he is the wisest Man, who, with the Merchant in the Parable, immediately parts with all that stands in Competition with Religion, and would hinder him in the Performance of the Duties of it.  
But this is far from all; Godliness has not only a Promise of the Life that now is, but also, and chief of that which is to come: And, if it appears to be so inestimable a Treasure when we look no further than this Life, what shall we think of it when we contemplate that exceeding Weight of Glory which shall be its Reward in Heaven!  
The Happiness that will crown Religion in the other World, springing from the same Fountain from whence do flow the Felicities of God himself; (i. e.) it consisting in an intimate View and full Enjoyment of the Beauties and Perfections of the Divine Nature (for so St. John, 1 Joh. 3.2. We shall see God as he is.) It must needs be inexpressible: Nay, the very Contemplation of it is too bright for Minds darkened with Flesh, the Splendours of it flash too strongly upon our feeble Sense now we are in the Body, and too long and closely gazed on will rather dazzle than enlighten our Understandings. No Mortal Man can see God's Face and live; and therefore most true is that of the Apostle, Eye hath not seen, nor Ear heard, 
1 Cor. 2.9.  neither can it enter into the Heart of Man to conceive the things that God hath reserved for those that love him. Indeed, this includes all that can possibly be imagined of Excellence, and much more than we poor ignorant benighted Creatures can imagine.  
For God is the Fountain of Being, and consequently of Perfection: All that is charming and truly desirable in Nature, to our Senses, or to our Understandings, in the visible or invisible Creation; is but a Stream from this divine Fountain, and is in him ininfinitely greater Excellency. For, he is Beauty, and Goodness, and Harmony itself. And therefore, since Religion will bring us to such a Happiness as the Vision and Enjoyment of this chief Good; what can compare with it for Value? The Depth says, 'tis not in me, and the Sea says, 'tis not with me; Man knoweth not the Price thereof, neither is it found in the Land of the Living. It cannot be valued with the Gold of Ophir, with the precious Onyx or the Saphire; no mention shall be made of Coral or Pearls, for the Price of Wisdom is above Rubies, Job 28.13. etc.  
Such then being the Excellency of Religion, that it is above all things conducive to the Happiness of Man in this World, and will bring him to the Enjoyment of God himself to eternal Ages, when this short Life is ended; and the whole that the World can afford, amounting to no more, by the Confession of one that enjoyed it all to the Full, than Emptiness and Disappointment, Vanity and Vexation of Spirit here; and if the Word of God be true, an eternal Banishment from the supreme Good shall at last be their Punishment, who love this worthless World, more than Religion and their Maker: These things being duly weighed and considered, let any Man in his Wits say, which is of greatest Value, Religion or the World? And which is the wisest Man, he that ruins his Soul for the Gain of even the whole World, or he that counts all these sublunary things as Dung in Comparison with Religion, and is ready to part with all that this Earth can afford him for the Joys of a good Conscience here, and the Glories of Heaven hereafter? He that prefers the World in his Choice, deprives himself of the greatest Comfort of this present Life, and parts with the certain Reversion of eternal Happiness in Heaven, for Pleasures that don't deserve that Name, they are so empty and unsatisfying; he brings most exquisite and everlasting Misery upon his whole self Soul and Body, for a very short lived imperfect Gratification of his brutal Part only, and purchases the Torments of the other World by making himself unhappy in this.  
In a Word therefore, as much as to be like God in Holiness and Happiness is to be preferred before being like the Devil in Sin and Misery; as much as Satisfaction is better than Disappointment, Peace, and Quietness, and Content, than Vexation and continual Disturbance and Perplexity of Mind, a confirmed Health and long Life, than the Diseases and hasty Death that follows Debauchery, and the comfortable Expectation of being for ever happy with Saints and Angels, and the blessed God in the Celestial Paradise, than the confounding Dread of the Judgement of the great Day: As much as Immortality is more to be prized than a Life of a Span long, and the Enjoyment of the chief Good, than the Pleasures of a Swine; of so much gerater Value is Religion than all that this World can afford, and indeed the only desirable Treasure, and a Pearl of inestimable Price.  
And now, if what has been hitherto discoursed be true, the Application is easy. If Religion be of all things the most precious, let us make it more and more our Endeavour to enrich our Souls with this Treasure, to adorn our rational Nature with this Pearl of great Price; and with the Merchant in the Parable, think nothing too much to part with, that we may purchase that Heavenly Wisdom which will make us wise to Salvation. For, sound Wisdom, as the wise King expresses it, 
Prov. 3.18.  is a Tree of Life to those that lay hold upon her, and happy is every one that retaineth her. She shall give to thine Head an Oranment of Grace, 
Prov. 4.9.  and a Crown of Glory shall she deliver to thee.  
But, he that would have this Wisdom, and find this Pearl, must not only wish and desire, but, with the Merchant in the Parable, diligently seek it; seek and ye shall find, says our Lord; 
Pro. 2.4, 5.  and Solomon assures us, That if we seek Wisdom as Silver, and search for her as for hid Treasure, then shall we understand the Fear of the Lord, and find the Knowledge of God.  
Religion is not acquired without Diligence; for though it be the Gift of God, yet the Soul must be prepared to receive it; all evil Habits must be broke and rooted up, and pious Dispositions planted in their Room, and the Temper of the Mind changed by Repentance, and all the Powers of the whole Man become pliable to the Motions of the Spirit of Holiness before the divine Likeness can be form in the Soul. And though 'tis the Grace of God that enables us to go thus far (for without it we can do nothing) yet our own Concurrence and Co-operation with his Grace is necessary to bring the blessed Work of Regeneration to Perfection. An obstinate Resistance of preventing Grace will grieve and quench that Life-giving Spirit; and such a Soul shall know no more of Religion, than that it was invited to it, but rejected the Offer, and might have been happy in the Enjoyment of so great a Treasure, but it would not. But, when a Soul with Joy embraces the Motions of the holy Spirit to a new Life, and makes it her great Endeavour to remove all Obstacles out of the Way, that they may make a due Impression, and hungers and thirsts after new Degrees of Righteousness; This Soul shall be filled with the Treasures of the divine Grace, and the Power of Godliness will be visible in all Manner of holy Conversation. But this can't be performed without a watchful persevering Diligence; there is so much Opposition from within and without to this great Business, that like Nehemiah's Labourers, 
Neh. 5.17.  we must work with our Swords in our Hands, and fight and strive, that we may carry on the Building of a living Temple for our God, and make our Souls Houses of Prayer, adorned with religious Affections, and sit to receive him that hates Iniquity. He that is thus diligent shall grow rich towards God, and daily increase in the Knowledge and Love of him, till Mortality shall be swallowed up of Life; and then all the Labours of Religion shall for ever be at an End, and nothing remain for the happy Soul to do but to enjoy to all Eternity the glorious Rewards of it.  
Let us all therefore be steadfast unmoveable, and always abound in this Work of the Lord, for as much as we know our Labour shall not be in vain; and to our diligent Pursuit of this inestimable Treasure of Religion, let us add frequent and earnest Prayer to God, who is the only Giver of every good and perfect Gift, that he would send down Wisdom from his holy Heaven, that being present, she may labour with us, that we may know what is pleasing in his Sight, and set ourselves to do it with all Alacrity, running with Diligence and Patience the Race that is set before us, looking unto Jesus the Author and Finisher of our Faith; who for the Joy that was set before him, endured the Cross, despising the Shame, 
Heb. 12.1, 2.  and is set down at the Right Hand of the Throne of God. remembering that we also shall reap in due Season if we faint not: And if we part with all the vile Affections for the Sake of Religion in this World, and are ready in Preparation of Mind to suffer any worldly Loss, even to that of Life itself for the Sake of Jesus and his Truth; we shall find such a Recompense of Reward in the Kingdom of Heaven, as will abundantly compensate all our Sufferings here; for our light Affliction which is but for a Moment, worketh for us a far more exceeding and eternal Weight of Glory.  
Happy is the Exchange of all that this World can afford for a Jewel of so great Price as Religion, and for such inexhaustible Treasures of Bliss as are reserved to Reward it in the Presence of God. What is our greatest Interest therefore let us before all things pursue, and where our Treasure is, there let our Hearts be also.  

The PRAYER.  

I.  
O Merciful Jesus! Who hast prepared for us a Treasure in Heaven, and taught us the Way to attain it, and warned us of the Emptiness of this World's Good, that we may not be allured by its Temptrations to leave the Way to Life; enable me I entreat thee so steadfastly to attend thy divine Instructions, that I may more and more daily take my Love from that which does not, cannot satisfy, and is indeed but Vanity and Vexation of Spirit, and fix it upon that which is above all things valuable: That so, I may be convinced by a happpy Experience, that true Pleasure, and Freedom, and Happiness, is only to be met with in thy Service; and that I am so little designed for the Delights of the World and of Sense, that the longer I live to prove them, the less capable I shall be of their Enjoyment. O may that Peace and Tranquillity within my own Breast, that Quiet with others, that Health and Length of Days which is in the Right Hand of Religion, and the durable Riches and true Honour that is in her Left, and that cheering Expectation of Heaven when this frail Tabernacle shall be dissolved; may this which is the natural Offspring of true Piety leave so lovely an Idea of it upon my Soul, that I may value it as indeed the greatest Treasure, and a Pearl of inestimable Price! And may I be so wise, as where my Treasure is, there to fix my Desires, and thither to direct my Endeavours, and part with every thing that is my Hindrance in the Acquisition of it! And since this Pearl is not cast before Swine, and this Treasure must be diligently sought for e'er it be found: Do thou so purify and refine my Affections, that I may above all things, hunger and thirst after Righteousness, and diligently search for this saving Wisdom as for hid Treasure; and may thy blessed Spirit, which leadeth into all Truth, so guide and direct me in my Search, that seeking I may find, and having found, never more part with that inestimable Jewel, though for the Gain of the whole World, but rather sell all, even Life itself to secure my Possession of it. And this Wisdom I earnestly beg of thee O Lord, who art the Giver of every good and perfect Gift, through the Merits of Jesus thy beloved Son, our only Saviour. Amen.     

PARABLE iv Of a merciful King, and his unmerciful Servant.  Matth. xviii. 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35. 
The Kingdom of Heaven is likened unto a certain King, which would take Account of his Servants.  
And when he had begun to reckon, one was brought unto him which owed him Ten Thousand Talents.  
But forasmuch as he had not to pay, his Lord commanded him to be sold, and his Wife and Children, and all that he had, and Payment to be made.  
The Servant therefore fell down and worshipped him, saying, Lord have Patience with me and I will pay thee all.  
Then the Lord of that Servant was moved with Compassion, and loosed him, and forgave him the Debt.  
But the same Servant went out, and found one of his Fellow-Servants which ought him an Hundred Pence: And he laid hands on him and took him by the Throat, saying, pay me that thou owest.  
And his Fellow-Servant fell down at his Feet, saying, have Patience with me and I will pay thee all.  
And he would not; but went and cast him into Prison, till he should pay the Debt.  
So when his Fellow-Servants saw what was done, they were very sorry, and came and told unto their Lord all that was done.  
Then his Lord, after that he had called him, said unto him, O thou wicked Servant, I forgave thee all that Debt because thou desiredst me:  
Shouldst not thou also have Compassion of thy Fellow-Servant, even as I had Pity on thee?  
And his Lord was wroth, and delivered him to the Tormentors, till he should pay all that was due unto him.  
So also shall my heavenly Father do also unto you, if ye from your Hearts forgive not everyone his Brother their Trespasses.  
THIS Parable was spoken upon St. Peter's ask our Lord, 
Vers. 21.  how often shall my Brother sin against me and I forgive him? Till Seven Times? To which Question the compassionate Jesus first answers directly, 
Verse.  I say not unto thee till Seven Times, but till Seventy Times Seven: And then illustrates that his Answer, and shows how great Obligation we have to forgive Injuries, and how sad will be our Punishment if we do not; in the Parable above written. In which Parable, there are two things in general to be considered.  
First, The merciful Example of God's Dealing with us miserable Sinners, who lay under a vast Debt to his Justice; expressed by a King's taking Account of his Servants, etc. and forgiving, etc.  
Secondly, His great Displeasure against those that will not imitate that his compassionate Example, in forgiving such as have been injurious to them, expressed by the King's being wrath with his unmerciful Servant, who, though he received so much Kindness himself, would show none to his Fellow-Servant who owed him a Trifle in Comparison; but, without the least Compassion, threw him into Prison till he should pay it; upon which his Lord delivered him over to the Tormentors, till he should pay all that was due unto him.  
Under The first General, there are three Particulars to be considered.  
First, the Greatness of the Debt which by Sin we have contracted to the Divine Justice, expressed by Ten Thousand Talents.  
Secondly, The Impossibility of our ever clearing this Debt, and the sad Consequence if it still should have remained upon Account; expressed here by the King's Debtor having nothing to pay, and the King's commanding that therefore he should be sold, and his Wife, and Children, and all that he had, that so Payment might be made.  
Thirdly, The wondrous Compassion of our good God, in pitying our miserable Condition, and forgiving us all our Debt; expressed by that King's being moved with Compassion at the deplorable Condition of his insolvent Servant, and losing him and forgiving him the Debt.  
Under the second General there are likewise three Particulars to be considered.  
First, What it is to forgive one another as God for Christ's sake hath forgiven us, and the great Obligation we have to imitate this Example of our merciful God.  
Secondly, Our great Baseness if we do not; and  
Thirdly, The miserable Consequence that will attend that Baseness, we shall provoke God to recall his Pardon to us, and be delivered over to the Tormentors till we shall pay all that is due unto him.  
The first General to be considered in this Parable, is God's Example in dealing with us miserable Sinners, who lay under a vast Debt to his Justice; expressed by a King's taking Account of his Servants, and freely forgiving one that was deeply indebted to him. And the first Particular to be considered under it, is, the Greatness of the Debt, which by Sin we have contracted to the Divine Justice.  
By contracting a Debt to the Divine Justice is meant the having violated the just and holy Laws of God, and thereby becoming obnoxious to his just Anger, unless we satisfy his Justice some other Way. As a convict Criminal, we say, has not satisfied, or is indebted to the Law, till he has suffered the Punishment for his Crime which the Law thinks fit to inflict; or else finds Favour and has it remitted him.  
As for the Greatness of the Debt which Mankind by his Sin has thus contracted to the divine Justice, 'tis expressed in this Parable by ten thousand Talents; which, according to our Way of Reckoning, is above a Million of Pounds. A vast Sum this, but yet far short of what we own to the Justice of God by Reason of our Iniquities; which are, not only Millions, but Innumerable, even as the Stars in Heaven, and the Sand upon the Sea-Shore: Nor are they only numberless, but very great; not only many Thousands, but many Thousands of Talents. Every Sin, as 'tis a wilful Violation of the Laws of God, has Weight enough (if God should be extreme to mark what is done amiss) to sink a Soul into eternal Ruin: And the Reason is because God's is the highest Authority, and his Laws most just and equal, and we have an infinite Obligation to obey him, both as his Creatures and Dependants, who live by his Favour and Bounty, and have received numberless and inestimable Blessings from him; and likewise as rational Creatures, that we may perfect our own Nature, by the Practice of those Virtues which will conform us to the Image and Likeness of God himself. And therefore, Sin being an Opposition to the highest Authority, a Violation of the best Laws, a Breaking through the strictest Bonds, those of Submission to the Author of our Being, and of Gratitude to the Giver of all the Blessings we enjoy; and likewise of Self-Love and Preservation, in rejecting the Means of advancing our own Nature to the Similitude and Enjoyment of God, which is our chief Happiness: Sin being all this, must needs be exceeding sinful, and indeed the greatest Evil, and in no case eligible. And therefore, the oftener 'tis repeated, and the more of Choice there is in the Commission of it, and the more heinous the Instances of it are, and the greater Obligations Men are under by Reason of God's Bounty and Goodness to them (whether as to natural or spiritual Endowments) to serve and obey him; the higher, proportionably rises the Gild of Sin. And he that often and wilfully commits great Impieties, notwithstanding infinite Obligations to the contrary (which was and is the Case of every Sinner) is indebted to God's Justice, not only Ten Thousand Talents, but Ten Thousand Millions of Talents; i e. his Debt is infinite, and unless some Miracle of Mercy intervene, the divine Justice cannot be satisfied but by his undergoing an infinite Punishment. And all the World must acknowledge it just, that Sin being the greatest possible Evil, should be repaid with the greatest Possible; that is, eternal Punishment.  
So vast a Debt then, lying upon all Mankind by reason of their Sins; it is most true in the  
Second Place, That 'twas utterly impossible for them of themselves ever to clear this Debt, and make Satisfaction to the divine Justice; and the sad Consequence, should it have still remained upon Account, would have been no less than eternal Misery. Which is represented very lively in the Parable, by the King's Debtor having nothing to pay, and the King thereupon commanding that he should be sold, and his Wife, and Children, and all that he had, and Payment made. According to the Custom of the Jews in so using Debtors that were not able to pay. 
2 Kin. 4.1.   
'Tis utterly impossible for Mankind of themselves ever to have paid this vast Debt, because every individual mere Man is deeply engaged and always will be so in the same Account; so deeply, that he can never clear himself, much less make Satisfaction for others: Nor is there any thing valuable enough in all the Treasures of Nature to buy off this Sentence, just, though sad, The Soul that sinneth it shall die. Wherewith shall I come before the Lord, 
Mic. 6.6.  says the Prophet Micah, when he had a Controversy with the People for their Sins, and wherewith shall I bow myself before the high God? Shall I come before him with  Offerings, with Calves of a Year old; will the Lord be pleased with Thousands of Rams or Ten Thousands of Rivers of Oil? Shall I give my Firstborn for my Transgression, the Fruit of my Body for the Sin of my Soul? As if he had said, what's all this to him that is the Creator of every thing, the Lord and great Proprietor of all already; and whose Glory and Happiness is infinitely above even our most exalted Thoughts and Conceptions? He is an Idiot that does not confess that all the Riches of the Universe are utterly insufficient, as the Psalmist expresses it, to redeem the forfeited Souls of Mankind, so that that must be let alone for ever: All therefore that is in Man to give being, far from sufficient to commute for the Punishment his Sins has deserved; God's Justice must be satisfied by his undergoing that Punishment; that is, eternal Death; for ever dying yet never dead, extremely miserable and for ever so. A Punishment so inexpressibly great, that Annihilation is much to be preferred before it; for who can dwell with everlasting Burn! Who can bear an eternal Banishment from the supreme Good, and Confinement to the dire Abodes of the Devil and his Angels, those merciless Executioners of the divine Justice, who will exact the Pains we are to suffer with the utmost Cruelty! Who can bear the Gnawings of that never dying Worm, Remorse of Conscience, for forfeiting such infinite Happiness, and plunging ourselves headlong in such a bottomless Misery, and that for the Sake of what was always empty and unsatisfying, even when we did enjoy it! And who can bear the Horrors of Despair of ever seeing an End of such Torments as these, which yet might have been entirely avoided if we would! This is indeed an unconceivably miserable Condition, and all Men that ever lived must have been involved in it, had not the Wisdom and the Goodness of God found out a Means both to satisfy his Justice, and at the same Time to be merciful to his miserable Creatures: To forgive the Debt to those that had nothing to pay, and yet to have full Satisfaction made him for it. 'Tis what could never have entered into the Heart of Man to conceive; 'tis the great Mystery of divine Love, which even the Angels desire to look into, and 'tis that which is and shall be the Subject of eternal Hallelujahs in Heaven.  
Thirdly therefore, let us consider the wondrous Compassion of our good God, in pitying our sadly deplorable Condition, and forgiving us all that Debt which we could never have paid, though we had suffered the Pains of Hell, for those shall never have an End; and this is expressed in the Parable by the King's being moved with Compassion at the miserable Condition of his insolvent Servant, and losing him and forgiving him the Debt.  
The King in the Parable was very merciful, who, upon the humble Entreaty of his poor Servant, and his Promise if he would have Patience with him at length to pay him all, was moved to Compassion and forgave him: But God is infinitely more merciful in compassionating our Condition, and forgiving our great Debt, as will appear from the following Considerations.  
For First, our Debt is infinitely greater. Ten Thousand Talents, in Comparison of the numberless Number of the heinous Sins of Mankind, are but as the Sand of an Hourglass, compared with that of the Sea-Shore; and one wilful Violation of our Obedience to God, is a far weightier Debt to the divine Justice, than Millions of Talents would be from one Mortal to another. And the Reason is plain, because the Distance between God and Man is infinite; and for a Beggar to spurn at a Prince, is certainly a Crime of much higher Aggravation, than to do the like to one of his own ragged Gang.  
All that is culpable (as was said) is met together in a wilful Sin; and therefore infinite and amazingly great must be the Gild of all Mankind, who have heaped up Transgressions without Number; and have no Way left of paying this great Debt, but by suffering without End the Pains of Hell. And such a dreadful Punishment as this, being annexed to Sin by him who is infinitely good and just; is Argument sufficient, that there is no Debt comparable to that which a guilty Sinner owes to the Justice of God. And therefore, when God gives Mercy, so great an Exaltation as to forgive so vast a Debt as this; 'tis Compassion impossible to be paralleled.  
Secondly, God's Compassion in forgiving us is infinitely greater than that good King's in the Parable, because we less deserve God's Favour than that poor Servant did his Lord's. He acknowledged his Debt, and was grieved for his not being able to discharge it and humbly submitted himself to his offended Lord; but 'tis quite otherwise with us, we add Obstinacy and Pride to our long Score, are still in actual Rebellion against God, and daily more and more provoke him by new Impieties: We make what Haste we can, as the Prophet expresses it, to fill up the Measure of our Father's Iniquities and our own, rather than by Repentance and better Life to lessen the great Account that is against us.  
And this is to inflame God's Anger rather than to move his Compassion, and does indeed deserve quick Vengeance rather than Forgiveness. And yet, so boundless an Ocean is the divine Goodness, even in this rebellious State God pities his poor unhappy Creatures, and is full of Compassion, long-suffering, and of great Kindness, and repenteth him of the Evil; and when we deserve nothing but the severest Punishment, thinketh upon Mercy and forgiveness; and proposes very easy Conditions of Reconciliation and Readmittance to his Favour, and even courts us to accept them: Turn ye, turn ye from your evil Ways, for why will ye die O House of Israel!  
Now for the great and infinitely happy God, to treat such hardened Rebels at so tender and compassionate a rate; to be so ready to forgive those who not at all deserve it, but rather the utmost Expresses of his Vengeance; is doubtless a Mercy infinite and beyond Comparison.  
Thirdly, The poor Debtor in the Parable, humbly besought his Lord's Pity and Forbearance, he fell down on his Face and worshipped him, and by that his humble Behaviour and earnest Entreaty, inclined his Lord to commiserate his sad Condition. But instead of this, we are not so little sensible of, or afflicted with any thing, as that great Debt we own to the divine Justice. So far from passionately begging for our Pardon, that we spend but very few Thoughts about it, and most of us are very little, and some not at all apprehensive of the Need we have of being again received into God's Favour, and the sad Consequence if we are not: And are far more solicitous about promoting some petty Interest in this World, than about the Pardon of our Sins, which is the One Thing necessary in Order to our Escape from Hell.  
And this is so great a slighting and undervaluing God's Forgiveness, expresses so much Indifferency whether he does it or no; that one would think it should be enough to provoke God to resolve the Destruction, and swear in his Wrath that they shall never enter into his Rest.  
And yet, so wondrously compassionate is our good God, unsought to, undesired, he of his own mere Tenderness, entirely forgave the past Offences of his thoughtless Creatures, and for the Future still promised Forgiveness to such as should offend anew, upon this only easy Condition, that they should no more wilfully break his holy Laws, and immediately repent when through Surprise or Inadvertency or the Force of Temptation they should do amiss. And to be thus merciful notwithstanding so much Provocation to the contrary, is Compassion that has no Parallel.  
Fourthly, God's Goodness in pitying and forgiving Sinners, is infinitely greater than that of the King in the Parable in forgiving his poor Debtor; because the Misery Mankind is delivered from by this Mercy of God, is infinitely greater, than that which the poor Wretch in the Gospel escaped by the Compassion of his Lord.  
His Punishment, had his Lord dealt rigorously with him, would have been, that he should be sold, and his Wife, and Children, and all that he had, that so, in some Measure at least Payment might be made; and the utmost that this could amount to was Poverty and Slavery, both of himself and all his Family, all the Days of his Life: Which though indeed a very sad Condition, and such as no Submission could be too great, no Entreaties too earnest to avoid; yet certainly, comes infinitely short of these eternal Miseries in the Regions of Darkness, and in the Society of the Devil and his Angels, which would have been the Portion of the whole Race of Mankind, had not God's merciful Forgiveness prevented it, and given us better Hopes.  
Now the greater the Necessity, the greater the Charity that relieves it; the greater and more general the Danger, the more valuable the Rescue; the more extreme the Misery, and the greater the Number of those that were condemned to suffer it, the greater the Compassion that relents and delivers from it. It being therefore absolutely necessary that God should pardon Sinners, that they might escape the Punishment due to Sin (for they had nothing to pay) and the Danger of those Punishments being imminent, the Measure of Men's Iniquities rising to so great a Height; and the Misery that would have involved all Mankind, had God's Vengeance had its free Course, and Sin its due Reward, being no less than that of Hell, and that for ever too: That Compassion of God that inclined him to forgive so many wretched Debtors as the whole Race of Mankind, and prevented such otherwise unavoidable, endless and unconceivable Misery; was certainly infinite Compassion, wonderfully great and beyond Comparison.  
Fifthly, The Consequence of God's forgiving Sinners is infinitely happier than that of the Forgiveness of the poor Debtor in the Parable.  
He, after his Lord's losing and forgiving him, was out of Fear indeed of that sad Misfortune which otherwise must have fallen upon him; he enjoyed his Liberty, and that of his Wife and Children, and continued still in Possession of what he had, till he forfeited all again by his Cruelty to his Fellow-Servant, which was no mean Comfort; but then this was all: We read of no new Favours conferred upon him, or that he was entrusted with any more of his Lord's Revenue, or the like.  
But now, the compassionate God, has to Forgiveness of Sinners, added innumerable and inestimable Faziours; dignified them with the Title of his Sons, communicated to them fresh Assistances of his blessed Spirit to help and guide them in the Way to Happiness; and promised them Crowns of eternal Glory, and everlasting Inheritances in Heaven, and an intimate Vision and Enjoyment of himself (who is the Centre of Felicity) provided they continue sincerely obedient to him for the Time to come. There is no Happiness which a rational Creature is capable of, but God, in his infinite Mercy freely and bountifully confers upon Mankind, now that his Compassions have reconciled them to him; 
1 Tim. 6.17.  and in the Words of St. Paul, He gives us richly all things to enjoy.  
And for God, not only to forgive obstinate Rebels against his divine Government, to pass by their vile Ingratitude to him their greatest Benefactor, and base Abuse of his Blessings to his Dishonour; but to confer upon 'em Favours of the greatest Value, to receive 'em into his own Bosom, and make 'em Coheirs with his eternal Son, and advance 'em to his heavenly Kingdom: This is such an admirable Expression of the divine Goodness and Love of Mankind, as could never proceed from any other but him who is Goodness itself.  
In the last Place, that which exalts the Compassion of God to the highest Degree, and makes it indeed miraculous, is the amazing Course he took thus to show Mercy in the Pardon of Sinners, and yet satisfy his Justice too.  
The King in the Parable was at Liberty to dispose of his own as he pleased, and he might have forgiven, without further Regard to any thing of Justice in that Case, a greater Debt if it had been owing to him: But in the Case of God's forgiving Sinners it was otherwise. God had before solemnly declared to our first Parents, and very often afterwards, that the Soul that sinned it should die; and his Justice was concerned to see that Sentence executed; and in the Nature of the thing likewise 'twas perfectly just that the Violators of God's holy and good Commands, ungrateful Rebels against their Creator and greatest Benefactor, should receive a due Recompense for their Wickedness.  
Now Justice is as essential to God as Mercy; and though his infinite Goodness moved him to have Compassion upon Sinners, yet his Justice pleaded for their Punishment; Mercy would remit the Debt, but Justice required Satisfaction. A Difficulty this, which mortal Wit could never solve. But God, who is infinitely wise as well as good and just, that the Work of his Hands might not perish, nor his Image and Likeness be for ever miserable, and that his Justice likewise might be fully satisfied; contrived a wondrous Way for the Redemption of Sinners, by freely forgiving 'em their vast Debt, and yet making full Satisfaction to his Justice for the Sins of the whole World. And that was, by the Incarnation of his blessed Son, and substituting him in our stead, to suffer, as the Representative of Mankind, the Punishment due to their Iniquities, and by his spotless Blood to make an universal Atonement, and through the Merit of that his precious Sacrifice (for what's above the Merit of the Blood of the Son of God?) To purchase for them Pardon and Forgiveness, the Love and Favour of God in this World, and the eternal Enjoyment of him in the next. And by this means, as the Apostle expresses it, 
Rom. 3.26.  to declare his Righteousness, that he might be just; and the Justifyer likewise of him that beleiveth in Jesus.  
Thus Mercy and Truth are miraculously met together, and Righteousness and Peace have kissed each other. And for ever blessed be that infinitely wise and just Compassion, which in so wondrous a Manner contrived the Forgiveness of our vast Debt, and the Satisfaction of the divine Justice too! What Love can be greater than this, that God should send his eternal Son into the World to be the Propitiation for Sinners! And that while we were Enemies, Christ should die for us, and bear our Sins in his own Body on the Tree, that through his Stripes we might be healed! Wonderful art thou, O Lord, in thy Do towards the Children of Men, and thy Mercy is over all thy Works! And O that our Hearts might be warmed with the same divine Flame, and we might love much, to whom so much hath been forgiven!  
And thus much for the first thing to be considered in this Parable; namely, the glorious Example of Forgiveness that God has set us, in his dealing thus mercifully with us miserable Sinners who lay under a vast Debt to the divine Justice, and had nothing to pay; and how infinitely this Compassion of God to Sinners exceeds the greatest and most generous Expression of Forgiveness, that can be shown by one Man to another. 'Tis greater than the King's forgiving Ten Thousand Talents to his poor Servant in the Parable, because he entreated him and had nothing to pay.  
I proceed now, to the second General to be considered in this Parable, which is, God's great Displeasure against those that will not imitate this his compassionate Example, in forgiving such as have been injurious to them; but like that wicked Servant to whom the King had been so gracious, rigidly requiring full Satisfaction for little Trifles and Punctilios. As he, no sooner out of the Presence of his compassionate Lord, but took his Fellow-Servant by the Throat, who owed him an Hundred Pence, and though entreated to have Patience, as earnestly as he had but just before entreated his offended Lord, yet without the least Pity, threw him into Prison till he should pay the Debt. The Consequence of such a revengeful Temper will be like that of this cruel Servant, who was not only severely rebuked for his Wickedness, but had the Pardon his Lord gave him recalled, and was delivered over to the Tormentors till he should pay the uttermost Farthing. So likewise shall my heavenly Father do unto you, says our Lord, if ye from your Hearts forgive not every one his Brother their Trespasses. And under this General there are likewise, as was said, Three Particulars to be considered.  
First, What it is to forgive one another, as God for Christ's sake hath forgiven us; and the great Obligation we have to imitate this Example of our merciful God. To forgive one another in Imitation of the Divine Example, is first to forgive such as have injured us, freely and without Reserve; and that though they still continue to show themselves our Enemies, and are ready to do us fresh Mischiefs when it lies in their Power. For thus, as we have seen, God dealt with us miserable Sinners; he first loved us, and while we were yet Sinners, and consequently in open Hostility and Rebellion against him, even when he sent his Son to die for us, and be the Propitiation for our Sins: He took pity upon us when we were still adding new Wickednesses to our long Account, and when we deserved nothing but eternal Misery, thought upon Mercy.  
And in Imitation of this, our Lord commands us to love our Enemies; not to render Evil for Evil, but contrariwise Blessing; that so we may be the Children of our Father which is in Heaven. For, to use our Saviour's Enforcement of this; if those only share in our Affections or Esteem, who are as beneficial and kind to us as we to them, what Thank have we? Self-Love and Interest may there be the Motives, and very little of True Piety and Goodness; nay, even the very worst of Men may be as eminent for such Sort of Charity as the best, Publicans and Sinners, as our Lord observed, doing the same. But Christians should be of a more Godlike Temper, their Charity more free and disinteressed; the greater and more frequent their Injuries, the more ready should they be to pardon and forgive; and not only be reconciled after a sevenfold Wrong, but after one repeated seventy times seven. And our Saviour has likewise further enforced this by his own Example, who with his last Breath prayed for the Forgiveness of his cruel Murderers.  
Secondly, We must not only forgive such as but little deserve it, but likewise, in Correspondence to our divine Pattern, whether they desire it or no: For thus it was in God's Forgiveness of Sinners, he prevented us by the Riches of his compassionate Goodness, and entreated us his rebellious Creatures, first by his Prophets, then by his only Son, to be reconciled to him, and embrace their Pardon. And thus, those that will be Imitators of God as dear Children, must likewise do. Rather than Enmity should continue we must seek to our Enemies to be reconciled, though they were the first that offered the Offence. And this, however hardly it may sound, is not only our Duty, by Virtue of that general Con●●●d of forgiving one another as God has forgiven us, but is expressly commanded by our compassionate Saviour, Mat. 18.15. (which occasioned that Question of St. Peter, Verse. 21. How often shall I forgive my Brother? Upon which our Lord delivered this Parable) his Words are these, and deserve our serious Attention. Moreover, if thy Brother trespass against thee, go and tell him his Fault between thee and him alone. If thy Brother trespass against thee, or as we usually express it, first did the Injury, or gave the Affront, go thou to him; stay not till he comes and acknowledges his Fault to thee, for that's a thing Men are very backward in doing, either for fear or for Shame, or out of Pride and Greatness of Spirit, as it must be termed, or for other Reasons; and Time usually widens such Breaches, and increases Strangeness and Aversion: But go thou therefore to him in Meekness and the Spirit of Forgiveness, and with Resolutions of passing by all further Unkindness and it may be reproache● for your good Will calmly tell him his Fault, expostulate the Case with him, and in all Likelihood he will hear thee, a right Understanding between you will ensue, and thou shalt gain thy Brother. This is indeed to be like God in this great Excellence of forgiving Injuries, and is, as a most noble Expression of christian Charity, so we see very plainly commanded by our Lord, and should be taken into our serious Consideration in order to our agreeable Practice.  
Thirdly, We must not only so far forgive as not to revenge, but in Imitation of the divine Pattern of Forgiveness set before us, be ready to do all Acts of Kindness, and Beneficence to our Enemy, as Occasion shall serve, and his Needs require: Remembering the Words of our great Master, Do good to them that hate you, and pray for those that despitefully use you and persecute you, for so s●● ye be the Children of the Highest, who is 〈◊〉 to the unthankful and to the evil. And we must endeavour to confirm the new made Agreement, by more than ordinary Expressions of good Will, that we may heap Coals upon our Enemy's Head to melt him into a Correspondent Charity; and likewise that there may be no Place left for our Enemy or ourselves to doubt the Sincerity of our Forgiveness. For the smoothest Words may be rotten and deceitful, and the not revenging an Injury may be for want of Power or Opportunity; but when to good Words beneficial Actions are added, then may a Man well be thought to love and forgive, not in Word only, but in Deed and in Truth.  
This is Christian Forgiveness of Injuries, or, 
Ephes. 4. ult.  in the Apostle's Words, the forgiving one another if any have a Quarrel against any, even as God for Christ's sake hath forgiven us: i.e. freely and entirely, though their Malice still cotinues against us; nay, to go and offer 'em Forgiveness and Reconciliation tho' they neither desire nor deserve it, and to accompany our Forgiveness with Acts of Kindness and good Turns.  
But what has been said upon this Account must have a Limitation; lest it bond indiscriminately upon all Men and at all Times, that is, in all Instances of Wrong, it thwart and run Counter to other Duties of our holy Religion. Now in order to our being informed of the just Limits of this great Duty, we must consider that Injuries may be of three Sorts; affecting either Men's Persons, their good Names, or their Estates: And each of these may be either in Danger of Ruin by the Injuries of a wicked Man, or only greatly damaged; or the Injury may be but small and trifling, and such as brings no considerable and lasting Ill Effects along with it. Now such Injuries as threaten Ruin to a Man in any of those Respects, ought not to be silently let pass, nor the Man so forgiven as to have no Notice taken of him; and such a legal Prosecution of him as is necessary to secure a Man's Person, or to vindicate or recover his blasted Reputation, and to preserve his Estate, all or either of which would be ruined by the injurious Person if tamely let alone; a legal Prosecution in such Cases as these, is allowed by the Law of God and Nature as well as that of the Land. And the Case is proportionably the same as to Injuries that greatly endamage a Man in any of those Respects before mentioned: And were all Wrongs, how great soever, to be submitted to and put up in Silence by Christians, by Virtue of the Command of forgiving Injuries; 'twould be to betray the Sheep to the Wolves, to expose the Disciples of Christ to the Malice of all the wicked World; which is not consistent with the Wisdom and Goodness of the great Shepherd of the Sheep, Christ Jesus. And St. Paul says expressly, He that provideth not for his own House, i. e. for the comfortable Subsistence of his Family, has denied the Faith, and is worse than an Infidel: i. e. Acts contrary to the Obligations both of Nature and Religion. But he will soon ruin, instead of supporting his Family, who suffers ill Men, without Interruption, to make what Havoc they please of his Person, Reputation or Estate.  
But now as for smaller Injuries in any of these Respects, such as make no great Alteration in our Circumstances, and may be born without any great Inconvenience; these are to be passed by, and the Injury forgiven according to the Measures before described: And 'tis observable that the Instances our Saviour makes use of in this Matter, are of the lesser Sort of Injuries, such as a Blow on the Cheek, the taking away of a Garment, and the like; and 'twas for being rigorous about a few Pence, that the King in the Parable was so wroth with his Servant: And rather than a Christian should embroil himself in Law-Suits, and run the Hazard of losing the Ornament of a meek and quiet Spirit for such small Matters, he should suffer a Repetition of such Injuries. And indeed, as Religion is in all Respects the greatest Prudence, so particularly in forbidding litigious Quarrels, unless a Man's whole Interest, or at least a great Part of it be at Stake; for Law is now become a boundless Ocean, and generally very rough and Stormy, and swells Men's Passions to an exorbitant Height, and shipwrecks their Charity as well as their Estates.  
And as to those greater Injuries our Saviour mentions, Mat. 5.44. of Men's being our Enemies professed, and hating, and cursing, and despitefully using, and persecuting us; Neither he nor his Apostles, there or any where else forbidden Christians endeavouring in a legal Manner to secure and defend themselves, and recover their own; but only not to return Evil for Evil, and to be so far from Purposes of Revenge or retaliating, such Injuries, as rather to love and bless and pray for, and do good to upon Occasion, those that deal so maliciously by them; and to manage the Suit or Contention with them with Charity, having no Rancour or Malice in their Hearts against the Person of their Adversary. That is, in short, our holy Religion does oblige us in lesser Injuries entirely, both to pass by the Offence, and forgive the Offender according to the Measures before described; but in greater Injuries of any Sort, where Ruin or insupportable Damage will follow, though it permits, nay, obliges to endeavour a legal Reparation, and so not to forgive the Offence, yet Christians must as entirely, and according to the same Measures forgive the Offender, as in the smallest Instances of Wrong. And by this Means they will become the Children of their heavenly Father, who though in infinite Mercy he forgave the World of Sinners, and moreover bestowed on them richly all things to enjoy; yet in the Person of his blessed Son their Representative, he severely expressed his Displeasure against their Sins, that they might be deterred from persisting in them afresh, to the Ruin of their immortal Souls.  
Besides those Injuries that terminate upon a Man's self and his own Concerns, there are others done to our Neighbour and the Public, which must not be passed by without animadverting upon them according to their Deserts. As for Instance, if a bloody Villain murders a Man's Friend or Neighbour or Relation, and he knows who is the Murderer, it may be he only; in this Case, whatever Inclination he may have to conceal it, whether out of natural Compassion, or Unwillingness to be the Occasion of the Man's Execution, since nothing can recall the murdered Person to Life, and the Murderer may live to repent, or the like: Because he is a Member of Society, and obliged, as much as in him lies, to promote its Safety and Happiness, which by such Villains is much disturbed and lessened, and would be ruined should such Men pass unpunished; 'tis his Duty to endeavour by all lawful Means to bring so heinous an Offender to condign Punishment, that so corrupt a Member being cut off from the Community, the Health of the whole may be better secured. And so in all Cases of the like Nature. Always remembering that if any thing of private Revenge be intermixed, it pollutes the Action, and makes the Man doubly guilty of Malice and Hypocrisy.  
What has been hitherto said concerning the Limits of forgiving Injuries, concerns Men only as private Persons: As for Magistrates and Governors, they being constituted by God to be a Terror to evil doers, 
Rom. 13.3, 4.  to be Revengers to execute Wrath upon them, and to praise and encourage those only that do well; the Measure of their Forgiveness of public Injuries, is the public Good; so far as is consistent with their Obligations as Magistrates, as is conducive to the common Weal, according to the Judgement of Prudence and unprejudiced Reason, they may, and do well to incline to Lenity and Compassion; but a foolish and a mercenary Pity is a betraying their Trust, a bearing the Sword in vain; and such Magistrates, instead of being Fathers of their Country, are indeed the Perfidious Destroyer's of it. And thus much for the Nature of christian Forgiveness of Injuries, in Imitation of the divine Pattern God has set us, with its general Limits.  
As for the great Obligation we have to copy after this admirable Pattern of our merciful heavenly Father; it is twofold. (1) With Respect to God, (2) to our Selves.  
First, With Respect to God, our Obligation to forgive one another as he has forgiven us is very great, because 'tis what he has declared will be highly pleasing to him, as a Resemblance of that Perfection of his Nature which he seems most of all to take Delight in. For so, Exod. 33.19. when Moses desired to see his Glory, he told him he would make all his Goodness pass before him; and Chap. 34.6. The Lord passed by before him and proclaimed, The Lord, the Lord God, merciful and gracious, long-suffering, abundant in Goodness and Truth, keeping Mercy for Thousands, forgiving Iniquity, Transgression and Sin. And accordingly, St. John gives the Definition of him, God is Love.  
Now certainly, those that have received such infinite Favours from this good God, and have been forgiven so vast a Debt, as we sinners have; have the greatest Reason in the World to endeavour to the utmost of their Power, to please this their greatest Benefactor in every thing: And nothing being more pleasing to him than to see the Image and Reflection of his divine Love and Philanthropy upon the Souls of his Creatures, to see 'em love and compassionate one another according to his glorious Example; we are infinitely obliged to imitate his Pity and Forgiveness towards us, in passing by the Offences of our Fellow-Servants. Further, those to whom God has forgiven so vast a Debt as that which miserable Sinners owed to the divine Justice, are questionless bound, and that with the strictest Ties to love him infinitely again; but now St. John says plainly, 
1 Joh. 4.20, 21.  that he that loves God must love his Brother also, and if a Man say, I love God, and yet hateth his Brother, he is a Liar, and the Truth is not in him: For as he says, Chap. 3.17. He that shutteth up his Bowels of Compassion from his Brother, how dwelleth the Love of God in him? And therefore, as much as we are bound to love our good God, who has forgiven us our numberless Iniquities, so much are we bound to manifest that our Love to him, by being pitiful and gentle to our brethren that have injured us, and ready to forgive them: For so says our Lord, shall ye be my Disciples, and so shall ye be the Children of your Father which is in Heaven. And doubtless that wicked Servant in the Parable, had not so due an Apprehension of his Lord's great Compassion to him, nor so grateful a Sense of it as he ought to have had, who could immediately forget the miserable Condition he was so lately in himself, and how much he dreaded lest his Lord should rigidly exact his great Debt of him, and how importunately he begged that he would have Patience with him:; and yet use so much Cruelty to his Fellow-Servant for a Debt very inconsiderable. He could not but know that such Barbarity would be very contrary to the compassionate Temper of his Lord; and therefore was bound in Gratitude, if upon no other Account, to imitate his Lord's Example, and not immediately act what would be so displeasing to him. And so it is in our Case; God is Love, and has wondrously manifested his Love in forgiving us miserable Sinners; and therefore we are bound, in Gratitude, and because 'twill be pleasing to him, were that all, to imitate that his Charity, and mutually to love and forgive one another. But when besides, we have our Saviour's express Command for it, Mat. 5.44. and Luk. 6.37. and that, not until seven times only, but until seventy times seven, as in the Verse before this Parable: As much as Men are obliged obliged to obey the Commands of God their Saviour, so strong is their Obligation to forgive Injuries with Respect to God.  
Secondly, Our Obligation is very great to imitate God's compassionate Example, with respect to our selves. For 'tis the best Way to secure Quiet, and Peace and Happiness; and as much as every Man is bound to provide for his own Quiet, and the Peace and Happiness of Society, and of his own Soul too in the other World; so much is every Man bond not to be malicious and revengeful, but of a Temper ready to forgive.  
For however sweet Revenge may seem to be to malicious Spirits in the Execution, it must needs make the Mind very uneasy before 'tis executed, and bring great Calamities along with it afterward, and is the most base devilish Temper in the World, and makes a Man a Fiend incarnate. Whereas an Aptness to forgive, is a Godlike Disposition, for God is Love, the Spring of Kindness and Compassion, of Mercy and Forgiveness; and as his Happiness is the Result of the Excellencies and Perfections of his Nature; so those who resemble him in the most glorious of those Perfections, must needs likewise enjoy a great Share of Tranquillity and inward Bliss. But if God be the great Exemplar of Forgiveness, how groundless is the usual Objection against this excellent Virtue of Christianity, that it betrays a mean servile Spirit, and is a thing much below a Gentleman! Can any Man of common Sense think it a Disgrace to be like God, and that in his most glorious Perfection too? If God be the Fountain of Honour, we must allow it to be rather, the most noble generous Action in the World.  
It is the best Way likewise of ending Strifes, and overcoming our Adversaries by rendering Good for Evil. It eases the Mind of those great Disquietudes that constantly attend Desires of Revenge; it prevents all the Mischiefs that follow it, such as fresh Injuries from the Party we revenge ourselves upon, if we leave him his Life, and the Stroke of Justice if we pursue him to the Death. But besides these evil Consequences of Revenge, and many others which Forgiveness prevents, there is more true Pleasure and Sweetness in the Act of Forgiveness and Reconciliation, as was hinted above, than in that of Revenge.  
For however the Devil may hurry Men on in an eager Pursuit of Revenge, and flatter 'em with the Hopes of great Satisfaction when 'tis perfected; yet there is a secret Horror and Aversion to it from within, which, as 'twere pulls back the Hand when going to strike; or what other way soever it be expressed, endeavours to hinder it, and makes the Heart recoil and repent of the Undertaking, and execute it with trembling and misgivings of Soul; and immediately after, come dire Forebodings of the Venge ance of him to whom Vengeance belongeth, and a Kind of Hell upon Earth. But Forgiveness is attended with Applauses of Conscience, and the Approbation of Reason, and Cheerfulness of Spirit: There is an inward Pleasure and Satisfaction of Mind quite throughout the Action, and when 'tis completed, no Man can express the silent Joy that runs through the whole Soul, and it seems a Foretaste of the Joys of the Blessed in Heaven.  
Even that Part of Forgiveness which seems most of all impracticable, and contrary to Flesh and Blood, that of suing to a Man to be reconciled that has done the Injury, and still continues to be one's Enemy; this does of all yield the greatest Pleasure to the Soul: And that, not only because 'tis the nearest Resemblance to the Mercy of God, who sent his Son to mediate between him and us, and by his Death to reconcile us to himself, when 'twas we miserable Wretches that had offended, and were then in actual Rebellion against him; but from the Nature of the thing itself. For 'tis a kind of surprising a Man into Charity before he is ware. When Men do Injuries, they generally stand upon their Defence and expect to receive Injuries again; but when a Man finds, instead of this, Acts of Friendship and Good will, and Readiness to forgive, and Peace and Quietness offered so freely, and upon such easy Terms, without the Shame and natural Regret in seeking it, and ask Pardon, and making Satisfaction, and the like: How pleased must the Man needs be, to find a Friend, when he feared and expected an Enemy? Few Men love Strife for Strife's Sake, and many a Man injures another in sudden Heat and Passion, and in cooler Blood reputes of it, though he can't prevail with himself to ask Forgiveness: And sometimes a Man injures another in retaliating something that he took amiss from him, though perhaps far otherwise intended; and it may be false Reports may have made the Difference. But now, this Way of Reconciliation presently sets all right again; it creates a right Understanding between Party and Party, it nips Quarrels in the very Bud, and leaves no Room for further Malice and Ill Will. And what a holy Triumph will there then be in the forgiving Soul, thus to have softened his Enemy, and overcome Evil with Good!  
And such happy Effects of Forgiveness of Injuries as these, methinks should engage every considering Man to put it in Practice, were this all; but when besides all this so great a Mercy as the perfect Recovery of the Favour of God, the Forgiveness of our own vast Debt, and the Enjoyment of the Glories and Felicities of Heaven shall be the Reward of it; Surely no Man in his Wits, but must think himself as much obliged to forgive Injuries, as to make himself eternally happy if he can. And that this exceeding great Reward shall attend the hearty Practice of this Virtue, is plain from our Lord's own Words, Luke 6.37. Forgive, and ye shall be forgiven.  
And, as it appears from what has been said, that we have upon all Accounts great Obligation to imitate the compassionate Example of our merciful God; so in the  
Second Place, Our Baseness will be very great if we do not: And that both with Respect to God and Man. With Respect to God, not to forgive a petty Injury from our Brother, when God has forgiven such infinite Provocations as ours against himself, is the vilest Baseness, because, as was said before, 'tis the vilest Ingratitude, and Forgetfulness of his great Mercy to us. I say a petty Injury from our Brother; for every Injury, how great soever, that one Mortal can do to another, is indeed, but of no regard, in compare with those mountainous Heaps of Wickednesses which we have been guilty of against God; and bear not so great Proportion to them, as an Hundred Pence does to Ten Thousand Talents; as the Parable expresses both Debts, that which the compassionate King forgave his Servant, and that which that wicked Man would not forgive his Fellow-Servant. The infinite Goodness of God to us, if it has made its due Impression upon our Spirits, will leave so charming an Idea of Forgiveness upon our Souls, as will incline us to a suitable Practice upon all Occasions, especially since we know from God's great Compassion towards us, how pleasing to him Compassion is in others. But, notwithstanding God's unspeakable Kindness to us, to cherish a Temper of Mind which we can't but be sensible he infinitely Hates, and endeavour to make those miserable as far as our Malice will reach, to whom God has forgiven as much as he forgave us, and for whose Redemption Christ died, and for whom are reserved Crowns of Glory in Heaven, through the wondrous Mercy of God; and all this unmercifulness for a small Matter, for the Debt of a few Pence: This shows the basest of Ingratitude, and weak Sense of God's Compassion shown to us, that is possible. Well may our Lord say to such Men, with a little Variation, as the King in the Parable said to that cruel Servant of his; O thou wicked Servant, I forgave thee all that Debt, and that though thou didst not desire it of me; shouldst not thou also have had Compassion on thy Fellow-Servant, even as I had Pity on thee? Obligation sufficient there was no Doubt; and that his Ingratitude, and Forgetfulness of God's Favour, and his cruel hardened Temper was very provoking will appear in the Sequel. But,  
Secondly, To be revengeful and implacable after such Mercy received our selves, is the greatest Baseness with Respect to Men.  
For we are all Fellow-Servants of the same great Lord; and his Mercy has been the same to all of us; we are all of us through Christ, under the same Covenant of Grace and Reconciliation: Now this methinks should endear us to one another, and our mutual Joy for each others Happiness, should put an End to all other petty Quarrels and Animosities between us. But instead of this, to hate and mischief one another, to endeavour by all means to make one another as unhappy as we can here below, and with him in the Parable, pluck out Throats for Trifles, and become inexorable to any that have injured us; this is such an unnatural Piece of Barbarity, and betrays so much devilish Baseness of Spirit, as that every sensible Man, when he considers it will abominate. 'Tis as if a Man should escape to Shoar from a Wreck at Sea, and there meet one whom Providence had blessed with the same Deliverance; and instead of congratulating his Safety, and joining with him in praising and blessing the Mercy of their great Deliverer, endeavour to knock out his Brains in Persuance of some old Grudge. Nothing can be more base than this, nor more justly provoking to the God of Mercy and Compassion. Which leads me in the  
Last Place to consider the miserable Consequence of this Baseness, viz. We shall thereby provoke God to recall his Pardon to us, and deal with us as the King in the Parable did with his wicked ungrateful and cruel Servant, and deliver us over to the Tormentors, till we shall have paid all that is due unto him. For so likewise, says our Lord, shall my heavenly Father do unto you, if ye from your Hearts forgive not every one his Brother their Trespasses.  
God's Pardon to Sinners, though it be very full and free, and given in infinite Mercy; yet is not passed in such a Manner as that it can never be revoked; 'twas given at first upon Conditions, and may be again forfeited if we fail of performing what God requires, in order to his final ratifying it.  
Now Forgiveness of Injuries is expressly mentioned by our Saviour, as Part of what God expects from us in order to his comfirming his Pardon to us; for thus, Mat. 6.14, 15. If ye forgive Men their Trespasses, your heavenly Father will also forgive you; but if ye forgive not Men their Trespasses, neither will your heavenly Father forgive your Trespasses; but, as 'tis in the Parable, his Wrath will again wax hot against you, and he will make void his former Pardon, and deliver you over to the Tormentors till you shall pay all that is due unto him. That is, will consign you to the Portion of the Devil and his Angels, Spirits of like malicious and revengeful Tempers, who, as the merciless Executioners of God's Vengeance, will not for ever spare to torment and cruciate those wretched Souls, who might have escaped those Miseries, and had their Pardon sealed with the Blood of their Redeemer, but forfeited it again by indulging to that devilish Temper of Malice and Revenge.  
Wherefore, to conclude this Parable. If we are touched with a due Sense of the wondrous Compassion of God to us miserable Sinners in forgiving us the vast Debt we had contracted to the divine Justice by Reason of our Sins, and which 'twas impossible for us ever to have discharged ourselves; whereby we are delivered from the intolerable and endless Punishment of them; and moreover made Sons of God, and Heirs of celestial Glory: If we are duly touched with a Sense of this infinite Goodness of God to us (which to effect was the Endeavour of the first Part of this Discourse) let us express our deep Resentment of his gracious Forgiveness of us, by imitating so excellent an Example, and forgiving one another. Let us consider the great Happiness, that both here and hereafter will attend the Performance of this Duty; and reflect upon the endless Misery that will closely follow the contrary. We must forgive, if we would be forgiven; we must show Mercy and Compassion to our Brethren that offend us, if we hope to find any at the Hands of God. And let us remember, that, how sweet soever we may fancy Revenge to be now, we shall find the Consequence of it, if not speedily repent of, to be eternal Damnation.  From which sad Condition, and that hellish Temper that will bring us to it, let us pray earnestly that the good Lord would deliver us, through Jesus Christ our merciful Saviour. 

The PRAYER.  

I.  
O Holy and most merciful King of Heaven, who hast forgiven a World of miserable Wretches an infinite Debt, and delivered those who had nothing to pay from the extremest and eternal Misery, and hast commanded that in Return we do to others as thou hast done to us; I who am a happy Sharer in thy wondrous Compassion, do praise thee from the Bottom of my Soul, and earnestly entreat the Assistance of thy Grace, that I may never be wanting in a sincere and cheerful Imitation of thy blessed Example, but delight to copy after so lovely an Original, and freely and entirely forgive, nay love and do good to my most inveterate Enemies. And since thou lov'dst us first, and didst prevent us with the Riches of thy Goodness, O that I could in this resemble thee too, and even court my Injurers to Peace and Reconciliation, and with a Christian Bravery of Spirit, offer them that forgiveness which they will not ask! This is indeed a hard Saying to my depraved Nature, and Revenge seems sweeter far to Flesh and Blood; and though my Reason, I confess, is satisfied of the great Excellency of the Performance, yet my Passions, I must with Shame own likewise, run violently the contrary Way, and bear me down with their rapid Course. Thy Aid I therefore beg, Almighty God, and that thy Spirit may enable me to stem this dangerous Current, and strenuously to resist and master all Motions to revenge, remembering that this is the Condition of my open Forgiveness at thy Hands, and that Judgement without Mercy shall be my Portion if I show no Mercy.   

II.  
Convince me daily more and more of my base Ingratitude to thee, and inhuman Barbarity to my Brethren, in bearing Malice and Rancour for trifling Injuries (such as are the greatest we can offer to each other, in Compare with what thy Mercy hath forgiven us:) And do thou, O meekest Jesus, sweeten our Tempers, and turn all Bitterness of Spirit into Love and mutual Endeavours to promote each others Happiness; and may we all conspire in offering up our joint Praises to our merciful God, who has remitted to every one of us infinitely more than Ten Thousand Talents. O that this thy Mercy may be imprinted in lively and everlasting Characters upon my Soul, so as powerfully to incline me to transcribe it in my Intercourse with Men! Then shall I experience the blessed Influence this thy Commandment will have upon my Happiness even here, and in the most acceptable Manner express my Thankfulness for thy Pity showed to me; and at last by bearing this thy Badge upon my Soul, be owned by thee as thy true Disciple, and received into the Joy of thee our dearest Lord. Which grant O most compassionate Jesus for thine own Mercies Sake. Amen, Amen.     

PARABLE V Of a King that made a Marriage for his Son.  Matth. xxii. 2, 3. Luk. xiv. 18, 19, 20. Matth. xxii. 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14. 
The Kingdom of Heaven is like unto a certain King, 
Mat. 22.2.  that made a Marriage for his Son,  
And sent forth his Servants to call them that were bidden to the Wedding: And they would not come.  
And they all with one consent began to make Excuse: 
Luk. 14.18.  The first said unto him, I have bought a Piece of Ground, and I must needs go and see it; I pray thee have me excused.  
And another said, I have bought five Yoke of Oxen, and I go to prove them: I pray thee have me excused.  
And another said, I have married a Wife, and therefore I cannot come.  
Again he sent forth other Servants, 
Mat. 22.4.  saying, Tell them which are bidden, Behold I have prepared my Dinner: my Oxen and my Fatlings are killed, and all things are ready: come unto the Marriage.  
But they made light of it, and went their Ways, one to his Farm, another to his Merchandise:  
And the Remnant took his Servants, and entreated them spitefully, and slew them.  
But when the King heard thereof, he was wroth: And he sent forth his Armies, and destroyed those Murderers, and burnt up their City.  
Then saith he to his Servants, the Wedding is ready, but those that were bidden were not worthy.  
Go ye therefore into the Highways, and as many as ye shall find, bid to the Marriage.  
So those Servants went out into the Highways, and gathered together all, as many as they found, both bad and good: and the Wedding was furnished with Guests.  
And when the King came in to see the Guests, he saw there a Man that had not on a wedding Garment:  
And he saith unto him, Friend, how camest thou in hither, not having a wedding Garment? And he was speechless.  
Then said the King to the Servants, Bind him Hand and Foot, and take him away and cast him into outer Darkness: There shall be weeping and gnashing of Teeth.  
For many are called, but few are chosen.  
THIS Parable, I suppose, was in its first Intention, designed to reprove the hardened Infidelity of the Jews, their obstinately rejecting the Mercy of God to them in Christ Jesus, and their vile Ingratitude to him for his peculiar Care of them, in so ordering it, that the Gospel should be first preached to them (to which Purpose also was spoken the Parable of the wicked Husbandmen in Mat. 21.33. which, for its great Affinity to the first Part of this Parable, and entire Relation to the Jews, I thought fit to pass by) and it was likewise intended to show God's great Anger against them for that their Stubbornness and malicious Treatment of Christ and his Apostles, and how sad the Consequence of it would be, both in this World and the next: And withal, to declare God's Purpose of receiving the Gentiles into the Fold of Christ, upon their despising and rejecting that inestimable Favour, and moreover, that whoever makes Profession of Christianity, must live agreeably, and be conformable to all its holy Laws, or else their Condition will be more deplorable than ever. This, I think was the first Intention of this Parable.  
But besides this, it has another Aspect which is entirely Christian, and is full of Reproof and Instruction to us that have already embraced the Discipline of Christ, and is very aptly expressive of these Four things, which I shall make the Subject of the following Discourse.  
First, It is lively expressive of the Nature of the Gospel or Christian Religion, as representing it by the Marriage of a King's Son, and the poor and the maimed, the halt and the blind being called in to partake of the Wedding Supper.  
Secondly, of God's great Care in having this Religion published and made known to all Men, and his repeated Invitations to all Men to embrace it; represented by that King's sending forth his Servants to call them that were bidden to the Wedding, and again sending forth other Servants, and commanding them to tell those that were bidden that he had prepared and made all things ready, and therefore to urge them to come unto the Marriage.  
Thirdly, It very aptly expresses, what kind of Reception, this holy Religion, and the Teachers of it are like to meet with in the World; represented here by Men's making light of the Invitation to the Marriage of the King's Son, and offering Excuses, such as, of having bought a Piece of Ground, and a Yoke of Oxen, and of having married a Wife, and that these things would engage their Time, and therefore they could not come: And accordingly, going their own Way, one to his Farm, and another to his Merchandise, and the rest taking those Servants that came to invite them, and entreating them spitefully, and slaying them.  
Fourthly, It expresses how sad their Condition will be, that either when they are invited to, yet reject this holy Religion, and abuse the Preachers of it; or else, though they do profess it, yet live not agreeably to it. The latter of which is represented by the King's finding a Man at the Marriage Supper that had not on a Wedding Garment, and saying unto him, Friend, how camest thou in hither not having on a Wedding Garment? And the Man's being speechless upon it, and the King's commanding his Servants to bind him Hand and Foot and take him away, and cast him into outer Darkness, where shall be weeping and gnashing of Teeth: And the former is expressed by the King's being wrath with those that stighted his Invitation, and pronouncing them not worthy of it, and resolving that they should not taste of his Supper, and sending his Servants to invite others to the Wedding, and commanding his Armies to go forth and destroy those Murderers, that had spitefully entreated and slain his Servants, and to burn up their City.  
And then after all, there is a general Observation drawn from hence, namely, That many are called, but few are chosen. Of each of these I shall discourse in their Order.  
First, this Parable does very lively express the Nature of the Gospel or Christian Religion; represented here by the Marriage of a King's Son, and the poor and the maimed, the halt and the blind being called in as Guests to partake of the Wedding Supper.  
St. Paul, in his Epistle to Titus, Chap. 2. Vers. 14, says, that Christ gave himself for us, that he might redeem us from all Iniquity, and purify to himself a peculiar or purchased People (as 'tis in the Original) zealous of good Works; and Ephes. 1.14. Christians are called the purchased Possession: In Allusion, I suppose, both to the Jewish Custom of the Man giving a Dowry to her whom he made his Wife, thereby purchasing her to himself as his own Peculiar; and likewise to a Custom of the Grecians, who had an Officer on purpose to educate, and form, and refine Women designed for Marriage, and then to present them to those that were to be their Husbands: Agreeable to which is that of St. Paul, 2 Cor. 11.2. I have espoused you to one Husband, that I may present you as a pure and chaste Virgin unto Christ. And accordingly, our Lord often compares himself to a Bridegroom, and his Church to the Bride, and his Disciples to the Children of the Bride-Chamber, or the Friends and special Attendants of the Bride and Bridegroom. And Ephes. 5.35. Christ loved the Church, and gave himself for it, that he might sanctify and cleanse it by the washing of Water by the Word, that he might present it to himself, a glorious Church, not having Spot or Wrinkle, or any such thing; but that it should be holy and without Blemish: And then, Vers. 30. we are Members of his Body, of his Flesh, and of his Bones (according to what is said of Man and Wife, Gen. 2.24. They two shall be one Flesh) and Vers. 32. This is a great Mystery; but I speak concerning Christ and the Church.  
The Gospel then, or Christian Religion, being likened to a Marriage made by God, the glorious King of Heaven, for his eternal Son; and Christ the Promulger of this Gospel, the first Teacher of this Religion, being that Son of God, and that divine Bridegroom, and the Church, or those that believe this Gospel, and embrace this Religion, being the Bride; it informs us in general, that the Nature of the Gospel, or Christian Religion, is like that of Marriage, and makes the same Relation between Christ and Believers, as Marriage does between a Man and his Wife; and entitles to like Privileges, and obliges to like Duties, and is productive of like Effects.  
First, the Gospel or Christian Religion makes the same Relation between Christ and Believers, as Marriage does between Man and Wife, i. e. the nearest, the dearest, and likewise an inseparable Relation: For, that Marriage is the nearest Relation, is evident from what is said Gen. 2.24, that a Man shall leave Father and Mother, and cleave to his Wife; 'tis the dearest Relation, because a Man's Wife is as himself, Bone of his Bone, and Flesh of his Flesh, as Eve was of Adam, and no Man ever yet hated his own Flesh (as St. Paul has it) but nourisheth and cherisheth it; and Men ought to love their Wives as their own Bodies; and he that loveth his Wife still loveth himself: And 'tis an inseparable Relation likewise; for though God permitted Divorce to the Jews for the Hardness of their Hearts, and Christ, in some Cases, and for the same Reason permits it to us Christians, yet from the Beginning it was not so; and those whom God had so nearly joined together, were not at first intended ever to be put a sunder but by Death.  
In like manner, the Gospel or Christian Religion does (1.) create the nearest Relation between Christ and Believers; it makes us Members of his Body, of his Flesh, and of his Bones; and as was before quoted from St. Paul, Ephes. 5.30. i e. it makes us as near to him as the Members are to the Head, the Flesh and Bones to the Body; or as our Church expresses it, it makes us one with Christ and Christ with us; 'tis so near a Relation that nothing can sufficiently express it but what expresses an Union. It creates likewise (2.) the dearest Relation, for thus our Lord, John 14.21. He that hath my Commandments and keepeth them, he it is that loveth me; and he that loveth me shall be loved of my Father, and I will love him and will manifest myself unto him; and Vers. 23. We will come unto him and make our Abode with him; and Chap. 15.14. Ye are my Friends if ye do whatsoever I command you. And Rev. 3.20. Behold, says our Lord, I stand at the Door and knock; if any Man hear my Voice and open the Door, i. e. by Faith and Obedience, I will come in unto him, and sup with him and he with me; he will show the greatest Expressions of Dearness and Affection to him. And as the Gospel makes the nearest and dearest Relation between Christ and Believers, so that Relation is (3.) inseparable; i. e. unless we wilfully divorce ourselves from him by Apostasy or Disobedience. Thus a little before his Ascension he tells his Apostles, and in them all faithful Believers that observe whatsoever he hath commanded, that he will be with them always, even to the End of the World: And because he was to ascend to his Father and their Father, to his God and their God, therefore says he, I will not leave you comfortless, but will pray to the Father, and he shall give you another Comforter, that he may abide with you for ever, John 14.16. and in the 2. and 3. Verses of that Chapter, I go to prepare a Place for you, and if I go and prepare a Place for you, I will come again and receive you to myself, that where I am, there ye may be also. And John 10.27, 28. My Sheep hear my Voice and I know them and they follow me; and I give unto them Eternal Life, and they shall never perish, neither shall any pluck them out of my Hand. And St. Paul with great Assurance asks this Question, Rom. 8.35. Who shall separate us from the Love of Christ? and after enumerating what in the Esteem of the World was most likely to do it, he concludes, Verse. the last, that nothing shall be able to separate us from the Love of God which is in Christ Jesus our Lord. And he is likewise in a spiritual Manner always with us in the Reception of those Mysteries which he instituted in Remembrance of him.  
The Gospel then, effecting so near, so dear, and so inseparable a Relation between Christ and Believers, that nothing can so fitly resemble it as the State of Marriage; we may from hence collect in the next place, what Privileges the Gospel entitles Believers to, by reason of this their so intimate Relation to Christ.  
As first, it entitles to the peculiar Love and Tenderness of Christ, such a Love as will incline him to promote the Happiness of Believers, and to pity and compassionate their Infirmities, Failures and Imperfections; for Love covereth a Multitude of Faults▪ Thus the Apostle, Col. 3.19. Husband's love your Wives, and be not bitter against them; be not extreme to observe every little Defect and Failing in them, but consider 'em as the weaker Vessel, and bear with their Infirmities. And accordingly the Author to the Hebrews says of our Lord, he is not one that cannot be touched with a Sense of our Infirmities, but knows and pities them, having been in all Points tempted as we are, though without Sin, Heb. 4.15. And as for his Tenderness and Care of our Happiness, 'tis miraculously evident in that he gave himself for us, sacrificed his very Life for our reconciliation to his offended Father, that he might sanctify and cleanse us, and present us to himself a glorious Church, not having Spot or Wrinkle or any such thing, but that we should be holy and without Blemish; as the Apostle expresses it in the before cited Eph. 5.26. etc. And he does continually nourish and cherish us by the Communications of his Grace in the blessed Sacrament (that spiritual Body of his, which whoso eateth of shall live for ever) and by the Comforts and Assistances of his holy Spirit. And to lie thus in the Bosom of the Son of God, to have such great Degrees of his Love and Tenderness to us expressed in such amazing Instances; to be thus pitied and commiserated, and our Failures excused and passed by, by him that is to be our Judge; and our Happiness in all Respects so carefully endeavoured by him who is the Fountain of it: This is such a Privilege as can never be enough valued, and is infinitely above the Reach of any Comparison.  
Another Privilege the Gospel entitles Believers to upon their so near Relation to Christ, is Christ's Protection of them from Dangers, and Defence against Assaults of Enemies. For, as in Marriage, the Husband is the Shield and Guardian of his Wife, so Christ is the Protector and Defender of the faithful; he covers them from the Rage and Malice of unreasonable Men, and arms them against the Attacks of the Spirits of Darkness, by the Supplies and Aids of his blessed Spirit; who helps our Infirmities, and strengthens us mightily in the inner Man, so that the Gates of Hell, all the infernal Powers shall not be able to prevail against us. And accordingly, says St. Paul, I can do all things through Christ that strengtheneth me, Phil. 4.13. Rom. 8.37. In all these things, Tribulation, Distress, Persecution, Famine, Nakedness, Perilor Sword, in all these things we are more than Conquerors. By what means? Why, through Christ that loveth us. And our Lord says expressly in the forecited John 10.27. my Sheep that hear my Voice shall never perish, neither shall any pluck them out of my Hand. And if the Almighty Son of God be for us, and takes us into his own Protection, and shields and guards us as a Husband does the Wise of his Bosom; who then can be against us? We shall be hid under his Wings, and safe under his Feathers, his Faithfulness and Truth shall be our Shield and Buckler. And, to dwell thus under the Defence of the most High, and abide under the Shadow of the Almighty, is, no doubt, an inestimable Privilege.  
Again, as the Husband confers Honour upon his Wife, entitles her to have a Share in that Honour that is due to him; so Believers, by their intimate Union with Christ, are advanced to the highest Step of Honour that Mortals can arrive at: For, what more honourable than to be in so near a Relation to the most glorious Son of God Accordingly the Scripture exhorts us to walk worthy of our holy Profession, Ephes. 4.1. 
Phil. 1. 2●.  and to have our Conversation as becomes the Gospel of Christ. And agreeably said our Lord to the Seventy Disciples, whom he sent as Harbingers to the Places whither he himself intended to come, he that despiseth you despiseth me; and 'tis in some Proportion true of all other sincere Believers. Christianity is a most honourable Profession, and what David said to Saul, when he offered him his eldest Daughter to Wife for his great Services; 
● Sam. 18.18.  who am I, and what is my Life or my Father's Family in Israel, that I should be Son in-law to a King? may with infinitely greater Reason be said by every true Christian, who am I, and what is my Life, that I should be taken into the nearest Relation to the eternal Son of the Majesty of Heaven and Earth! No Title comparable to this, no Relation so much to be gloried in, nor any Care too great to live up to so august a Character. But,  
In the last place, the Gospel entitles Believers, as to a Participation in some Degree of the Honour of Christ, so likewise of his Glory and Happiness. And, as a Husband is to provide for his Wife suitable to his own Quality, and make her a Sharer in his Happiness and Prosperity; so will Christ confer upon sincere Believers a plentiful Share of his Glories and Felicities in Heaven.  
Thus, 
John 14.2, 3.  a little before his Passion, in my Father's House, says he, are many Mansions, and I go to prepare a Place for you; and if I go and prepare a place for you, I will come again and receive you to myself, that where I am there ye may be also. And in that solemn Prayer to his heavenly Father, John 17.22. The Glory, says he, which thou gavest me I have given them; and Vers. 24. Father, I will that they also whom thou hast given me be with me where I am, that they may behold thy Glory which thou hast given me, i. e. may share in the Beatific Vision, which is the Summit of all Happiness. And Rom. 8.17. St. Paul says we are joint Heirs with Christ, and if we suffer with him, i.e. still continue faithful Believers notwithstanding the Discouragements and Temptations of the World, we shall be glorified together. And 1 Cor. 14.23. Christ is called the first Fruits of a glorious Resurrection to immortal Bliss, which supposes a general Harvest to follow Christ the first Fruits, afterwards those that are Christ's at his coming. For the Lord himself shall descend from Heaven with a Shout, with the Voice of the Arch-Augel, and with the Trump of God, and the Dead in Christ shall be raised first; then we which are alive and remain shall be caught up together with them in the Clouds, and so shall we ever be with the Lord, 1 Thes. 4.16.17. And if to all this we add, that this intimate Union of Believers with Christ, as of a Wife with her Husband, and these immense Privileges that are consequent upon it, will be everlasting; that nothing can put asunder whom God has in infinite Mercy joined thus close together, but our wilful Unfaithfulness to this our divine Husband: As it will make up the Account of the Wonders of God's Love to the Children of Men, and should in Return, make us all over Love and Gratitude to that good God who hath done such great things for us; so it should make us exceeding careful upon no Considerations whatever to divorce ourselves from this our glorious Husband, but for ever pay all possible Love and dutiful Obedience to him. Which brings me in the next Place to show, that as the Gospel effects the same Relation between Christ and Believers as Marriage does between a Man and his Wife, and entitles to the like Privileges; so it obliges likewise to the like Duties.  
And first, As a Wife is bound to bear unspotted Love and Fidelity to her Husband, so is every Believer bound to demean himself towards Christ. That is, to love him above all things, and to be entirely his; not to suffer his Affections to wander after strange Loves, such as the World and the Vanities of it; not to be debauched by the Devil and his Temptations, and share his Heart between Christ and Belial: But, since his Maker is his Husband, 
Isa. 54.5.  as the Prophet Isaiah expresses it, to be entirely faithful to him, and admit no Creature to that Dearness of Affection which he alone should have  
For this is that Crime which the Scripture calls spiritual Fornication and Adultery, and which St. Paul told the Corinthians, he began to fear they were guilty of; I am jealous over you, says he, with a Godly Jealousy, for I have espoused you to one Husband, that I may present you as a chaste Virgin unto Christ: But I fear, lest by any means, as the Serpent beguiled Eve through his Subtlety, so your Minds should be corrupted from the Simplicity, or Purity and Integrity, that is towards Christ, 2 Cor. 11.1, 2. This is that Fornication for which Christ will give us a Bill of Divorcement, and for ever put us away from him; depart from me ye cursed, etc. Mat. 25.41. This is in a spiritual Sense, to take the Members of Christ and make them the Members of an Harlot; and these spiritual as well as carnal Whoremongers and Adulterers, God will judge. And therefore, as much as it concerns us to continue in this near and dearest Relation to Christ, which is attended with such inestimable Privileges; so much it concerns us to bear an entire and unspotted Love to him; for he hath hought us with a Price, therefore we should glorify him in our Bodies and our Spirits which are his.  
Secondly, As a Wife is bound to submit herself to her Husband, to comply with his Government, and reverence his Person and Authority; so, and much more is every Believer bound to do to Christ. That is, to be satisfied with the Disposals of his Providence, to submit to his Guidance and Conduct, to reverence all the Expresses of his good Pleasure, to be in Subjection to his holy Discipline, to have one Will with him, the same Likes and Dislikes, and in no Case to oppose or resist his Sovereign Authority.  
This is no more than what the Apostles command from a Woman to her Husband, (as every one that has read their Writings knows very well) and that though they are both alike, frail sinful Mortals, much more than ought we to be subject, and bear the profoundest Reverence to Christ our Saviour, who is the King of Glory, the Son of God, who upholds all things by the Word of his Power and sits on the right Hand of the Majesty on high; whom all the Angels of God worship, and who besides, is most tender and affectionate to us, and his Government directed by infinite Wisdom.  
Thirdly, As a Wife ought not only to be subject to the Disposals of her Husband, and passively obedient, but likewise actively so, and ready cheerfully to obey his Commands; so ought every Believer to be to Christ.  
Indeed, this is the main Trial of true conjugal Affection, and is the best Demonstration of the Sincerity of all other Shows of Love and Fidelity, and Reverence and Submission. For where true Love, Reverence and Submission is, a cheerful Obedience will surely follow; and on the contrary, where there is no willing cheerful Obedience, there is but very little, if any sincere Affection. And therefore, says our dear Lord, if ye love me keep my Commandments: And why call ye me Lord, Lord, and do not the things that I say? And of Sarah 'tis said, she obeyed Abraham as well as called him Lord. And St. John agreeably, 1 John 2.5. whoso keepeth his Word, in him verily is the Love of God perfected; and hereby know we that we are in him. And therefore, Obedience to the Commands of this our glorious Husband, is above all things necessary to continue that our near Relation to him; and his Commandments are not grievous, but his Yoke is easy and his Burden light: And 'twould be strange if we should not obey him, who commands us nothing but what is in its own Nature necessary in order to our Happiness in both Worlds.  
In the last place, the Gospel is productive of like Effects to those of Marriage, and from this so near Relation of Believers to Christ proceeds the Increase of such as shall be the Children of God, a numerous Progeny to inherit the Kingdom of Heaven, and fill up the Vacancies left by the Fall of the rebellious Angels.  
Thus our Lord calls the becoming Christian's a being born again, John 3.3. and teaches us when we pray to God to say Our Father. And St. Paul agreeably, in a Quotation from the Prophet Jeremiah, says, as in the Person of God, I will be a Father unto you, and ye shall be my Sons and Daughters, saith the Lord Allmighty. 
2 Cor. 6.18.  And the Jerusalem which is from above, or the Christian Church, is said to be the Mother of us all, Gal. 4.26. and Chap. 3.26. we are all the Children of God by Christ Jesus. And if Children than Heirs, Heirs of God and joint Heirs with Christ, of that glorious Kingdom of his which is not of this World, but eternal in the Heavens. Well therefore may we cry out with Admiration, as St. John does, 
1 John 3.1.  Behold what manner of Love the Father hath bestowed upon us that we should be called the Sons of God And every Man that hath this Hope in him, of being received into the Bosom of his heavenly Father, and seeing him as he is; must purify himself even as he is pure: And having such glorious Expectations, cleanse himself from all Filthiness, both of Flesh and Spirit, perfecting Holiness in the Fear of God, 2 Cor. 7.1.  
This then is the Nature of the Gospel; 'tis as a Marriage between Christ and Believers. There is one thing more to be considered under this first General, namely, who they are that are admitted to the Joys and Happiness of this blessed Condition? They are described in the Parable by the poor and the maimed, the halt and the blind. And truly, just such was Man's Condition, before God was pleased to call him to this happy Marriage. Despicably poor we were, and destitute of any real Excellency that could recommend us to the Favour of God; our Souls were like a parched and barren Wilderness, burnt up with vile Lusts and Passions, no Fruits of Holiness appearing, but drawing still nearer and nearer to everlasting Perdition. Maimed we were in all our Faculties by our frequent desperate Falls from our Obedience to God, and full of Wounds and Bruises and putrifying Sores; and our best Performances very lame and imperfect, like the Halting of a Cripple; and our Understandings withal blinded by the Deceitfulness of Sin, which put out that Candle of the Lord, and made it uncapable of directing us in the right Way that leads to Happiness, so that we lay groping in the Dark, surrounded with Terrors, racked by Uncertainties, miserably poor and indigent, and utterly unable to help ourselves. When lo! There arose up a Light in this Darkness, and through the infinite Mercy of our God the Dayspring from on high did visit us, we were pitied and commiserated by the Father of Mercies, and in this forlorn Condition, called to partake of the ineffable Joys and Felicities that attend the nearest and dearest Relation to the Son of God. The Lord anointed him to preach the Gospel to the poor; he sent him to heal the , to preach Deliverance to the captives, and Recovery of Sight to the blind, and to set at Liberty them that are bruised, Luke 4.18. And accordingly, he enriched our Poverty, restored our Sight, healed our Bruises, and confirmed our Strength, and of his Fullness have we all received; and nothing for the Future can ever make us miserable but ourselves  
Wherefore, as we should adore and magnify, with all our Souls, the wondrous Goodness and Compassion of God and our Saviour, in receiving such wretched polluted Creatures as we were by Nature, into so intimate a Relation to himself, and making us Partakers of the Comforts of his blessed Spirit in this World, and providing Crowns of Glory for us in the next: So above all things should we dread to fall back into the same Condition again, and work out our Salvation with Fear and Trembling. For otherwise, it would have been better for us never to have tasted of the divine Compassion in so extraordinary a Manner as we have done, and our latter End will be worse than our Beginning.  
And thus much for the first thing to be considered in this Parable, namely, the Nature of the Gospel or Christian Religion, represented by the Marriage of a King's Son, and the poor and the maimed, the halt and the blind being called in to partake of the Joys and Festivities of that great Solemnity. I proceed now to the  
Second thing to be considered, namely, God's great Care in having this Gospel preached, this Religion published and made known to all Men, and his repeated Invitations to all Men to embrace it; represented by that King's sending forth his Servants to call those that were bidden to the Wedding, and again sending other Servants, and commanding them to tell those that were bidden, that he had prepared and made all things ready, and therefore to urge them to come unto the Marriage.  
How great God's Care has been that this Gospel should be published, and how repeated his Invitations to Men have been, that they would embrace it; is evident from the whole Story of the first planting of the Gospel, and from the Course, that by God's Appointment, has been taken ever since. At first, many were endowed with very extraordinary Abilities for this Purpose, such as the Gift of Tongues, whereby they were enabled wherever they should go, to preach the Gospel to Men in their own native Language; and a Power of working Miracles to confirm the Truth of their Doctrine; and with this Message and these supernatural Abilities, were they sent to the most remote Corners of the Earth; even our Britain, as little known, and as barbarous as then it was, received, and that very early, the glad Tidings of the Gospel. And for a Supply of the Cortality of the first Teachers of this holy Religion, that no Age might want those that should instruct Men in, and invite them to it, there was an Order of Men set apart on purpose for this great Work, and empowered to ordain others that should tread in their Steps when they were gone, and those likewise others, and so down successively till Time shall be no more; and as so many Ambassadors from the great King of Heaven to persuade Men to hearken to the Proposals of Reconciliation made to them through the Merits and Intercession of his Son, and to partake of the infinite Happiness that will follow upon that blessed Agreement.  
These, like the King's Servants in the Parable, are to let Men know, what Bliss will be the Result of their coming to this spiritual Marriage, and entering into so near a Relation to the eternal Son of God; that all things are ready to complete that glorious Solemnity, the Feast prepared, the Oxen and Fatlings killed, i.e. Heaven and the ineffable Pleasures of it ready to receive those that shall sincerely enter into this near Relation to Christ, and continue always faithful in it; and in the mean time the secret Joys of a good Conscience, and the enravishing Expectation of the Time when those Felicities shall be enjoyed, shall unspeakably cheer and refresh the Soul, and be as so many Antepasts of Glory.  
This is like the Course that the Lord took with the obstinate Jews, mentioned Jer. 25.4. He sent unto them all his Servants, the Prophets rising early and sending them, they cried, Turn ye again now every one from his evil Way, and from the Evil of your Do, and dwell in the Land that the Lord hath given to you, and to your Fathers for ever; for why will ye die O House of Israel! Many the like pathetic Expressions there are in Scripture of God's great Desire of the Happiness of Mankind, and as earnest Entreaties that we would accept of those inestimable Favours he would confer upon us, if we were to confer the Favours, and he to receive them.  
Now, when we consider the infinite Distance between God and us, what despicable Creatures comparatively the best of us are, poor and maimed, halt and blind, as the Parable expresses it; how infinitely perfect and happy the divine Nature is, and would for ever be, though the whole Creation were annihilated; so that our Righteousness will not reach to him to make any Addition to his Felicity, nor will it be in the least profitable to him that we make our Way perfect; and if we consider likewise our great Rebellions against him, obstinately persisted in even until now, the little Desire we have of his Favour, the many Slights that we have made of his Overtures of Peace and the like: We shall soon perceive, that his Mercy is indeed over all his Works, and that his Compassions fail not as long as there is any Hopes of our complying with his gracious Intentions for our Happiness. And such stupendious Goodness as this, to Creatures in our vile Circumstances, can never be enough adored and magnifyed. Only let us remember, that the greater the Expressions are of God's Love and Tenderness to Sinners, the greater will be his Anger, the more severe his Vengeance to such as finally reject it, and obstinately persist in their Rebellion against him.  
The Third thing expressed in this Parable, is what Kind of Reception the Gospel and the Teachers of it are like to meet with in the World, represented by Men's making light of the King's Invitation to the Marriage of his Son, and offering frivolous Excuses, such as of having bought a Piece of Ground, and a Yoke of Oxen, and of having married a Wife, and that these things would engage 'em so that they could not come; and accordingly going their Way, one to his Merchandise, another to his Farm, and the rest taking those Servants that came to invite them, and entreating them despitefully and slaying them.  
In general, slighting and undervaluing the glad Tidings of the Gospel, was, and is still and is too like to be the Reception of it; Men's Lusts and vile Affections dissuading them from embracing so holy a Religion, and the Evil of their Deeds making them love Darkness rather than this glorious Light, which will discover and reprove them. And Men having so little Relish for the Religion, have as little Respect for those that preach and enforce it, and endeavour to silence and discourage them by their malicious ill Treatment of them; like those in the Parable, who took the King's Servants and entreated them spitefully and slew them. And, as in this Case it seems very strange, that those who came upon so friendly an Errand as to invite to the Pleasures and Festivities of so great a Marriage as that of a King's Son, should be treated so inhumanely in Return; so methinks, 'tis as strange, that those whom God has sent to invite Men to their Happiness, and to prepare them for the Enjoyment of himself in Glory, should be used like so many Enemies, and despised as the Pests of Society, and the Offscouring of the Earth.  
But so it is too generally, and the Reason must be this, as St. Paul expresses it, we are therefore looked upon as Men's Enemies because we tell them the Truth. Because we tell 'em they must love God above all things, and not be too fond of the World, and deny and mortify the unruly Passions and Desires of the Body, and lead this present Life in Sobriety, Righteousness and Godliness, if they hope to partake of the Joys of Heaven; therefore we are the Troublers of Israel, as King Ahab said to Elijah, and as such, made the Object of Men's Scorn and Hate. But, as our Lord takes all the Kindness, Reverence and Respect which his Ministers receive as done unto himself (the Treatment of an Ambassador being looked upon as the Treatment of the Prince that sends him, and we are the Ambassadors of Christ) so on the contrary, he that shall treat despitefully the least of these his Servants, 'twere better for him that a Millstone were hanged about his Neck, and he cast into the Midst of the Sea. But of this something more in the Sequel.  
Let us now consider the Excuses those in the Parable made for their not going to the Marriage of the King's Son (and which are offered still by irreligious Men) and the great Weakness and Invalidity of them.  
The first two, of having bought a Piece of Ground, and a Yoke of Oxen, and going to see the one and prove the other are much the same, and so shall be considered together, and they both amount to thus much, that they preferred the minding their own petty Affairs (and which might have been as well let alone till another Time) before that great Honour the King did them in inviting them to the Marriage of his Son: And they might well believe such Excuses would serve to no other Purpose but to provoke the King to Anger, when he should see his Favour made thus light of, and Men's common Business preferred before it.  
In like manner, too many now-adays are so weak as to plead Business, and the Affairs of the World, in excuse of their great Neglect of the things of Religion: Our Callings must be followed, Business must be done, our Families must be maintained, and therefore it cannot be expected that we can be much at Leisure for Religion at the present; when the Fatigues of this World begin to be over, and we draw near the other, then we'll give ourselves up to the making Provision for it. And this, though few Men will speak it out, is the Sense of too many as is evident from their Practice; and truly some make no Scruple to declare this openly. Now, though it be very true that Business must be minded, and our Families maintained, and Industry is as much a Christian Duty as any other, and is itself a Part of Piety; yet it is but a Part, and will not commute for a Neglect of all the rest; nay, this Sort of Industry we are speaking of, is one of the least Parts of Piety, and provided the Necessaries of Life are secured, 'tis not only lawful, but very commendable to abate of our Industry in the Pursuit of this World's Good, and lay it out upon the greater Concerns of the next. Thus when Jesus came to the House of Martha and Mary, and Martha, out of a commendable Zeal to entertain him well, was busied in making ready Provisions for him, while Mary set at his Feet listening to his divine Instructions; when Martha complained to him that her Sister had left all the Trouble to her, and desired him to order that she should help her: Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things, but one thing is above all needful, and Mary hath chosen that good Part which shall not be taken from her, Luk. 10.40. etc.  
And accordingly, in his divine Sermon on the Mount, Mat. 6.24, 25. ye cannot serve God and Mammon, says our Lord; therefore take no Thought, i.e. no anxious, over eager Concern, for your Life, what ye shall eat or drink, or wherewith be clothed, but Vers. 33. seek ye first the Kingdom of God and his Righteousness, and all these things shall be added unto you, for your heavenly Father knoweth that ye have need of all these things. Seek ye first the Kingdom of God and his Righteousness, let it be your principle Care and Endeavour to be rich towards God, and abound in good Works, and then a moderate Care for the things of this Life, will, with God's Blessing, which alone can give Prosperity, be sufficient. And therefore, to do as is too commonly done in the World, and first provide, with great Care and Industry, for Abundance here, and then at last think a little of the Kingdom of God and his Righteousness, is such an ungodly and unreasonable Course, as can never end in any thing but bitter Remorse at last, and utter Confusion; so vain and frivolous is this first Excuse Men offer for their not entertaining Religion so affectionately as they should do, namely, that they have bought Farms and Oxen and must look after them, i. e. are deeply engaged in the Affairs and Business of this Life.  
The other Excuse offered in the Parable for absenting from the Marriage of the King's Son, was the having married a Wife; the Man was so taken up with the Pleasures of his own new Condition, that he had no Appetite for those at the King's Son's Wedding.  
And this, as little of Validity as it has in it, is in Effect very often pleaded by Men, against their meddling with Religion at least at present. They are young they say, and in the Age of Pleasure and Jollity; the Enjoyments of the World are very sweet to 'em, and Religion is too austere for them as yet; what Pleasures are said to be in it are of a Nature contrary to their Propensions and Inclinations; and therefore they desire to be excused if they don't leave these present Satisfactions but enjoy them while they can, and afterwards 'tis likely they may advert to the Pleasures of Religion, which, though they have heard so much Talk of, they can't frame any so lovely Idea of them, as to incline them to leave what by Experience they find so grateful to them. And this, not only the Practice of most younger Persons expresses, but many are so forsaken of Reason as to own it plainly.  
But, since they talk of Experience, I dare appeal even to themselves, whether they have not met with more Disappointment than Satisfaction, from the greatest sensual Pleasures they have enjoyed? The thing is too notorious to be denied; and they tacitly confess it by shifting Pleasures so often as they do, for where there is Satisfaction, what need of Change? And I may likewise boldly assert this, from the Experience of very many that have tasted both Sorts of Pleasures, those of the World as well as of Religion, that there is no Comparison between the one and the other, and that the Satisfaction that flows from a sincere Religion, is infinitely to be preferred before the most studied. Gratifications of Sense; nay, even those Pleasures of Sense relish much better for being seasoned with Religion: So that to neglect Religion out of a Fondness for Pleasure, is as if a Man should run from a Fountain because he is parched with Thirst. No Pleasures certainly like those of Religion, and he that once drinks of those Rivers of Delight that flow from her, will never thirst again after the tainted Puddles of brutal Enjoyments, for her Ways only are Ways of sincere and unmixed Pleasure, and all her Paths are Peace.  
But supposing the Pleasures of this World to be indeed as great, as some Men, after all their Baulks and Disappointments, will still fancy them to be; and that Religion is an austere and rugged thing, and but little or no Delight and Satisfaction to be met with in the Practice of it; yet, since the Pleasures of the World, how great soever, are very short and momentary, and must certainly die with us, and generally leave us long before we die; and since Religion, how unpleasant soever here, will secure to us the Enjoyment of unconceivable Pleasures that are for ever in the Presence of God: No rational Man but will think it a very childish Excuse for the Neglect of Religion to plead our Fondness of the Gaieties and Enjoyments of this World. 'Tis like a Child's slighting a Wedge of Gold, and rather pursuing an empty Bubble because it shines and glitters.  
So utterly without Excuse are those who despise and reject the Offers of the Gospel and the Invitations to Religion, upon Account of the Riches and Pleasures of the World; or indeed upon any other Account whatever: For, Religion is our chief Interest, and therefore nothing can stand in Competition with it. Those that put by the Thoughts of it till a more convenient Time, that is, till they are fit for nothing else, are no doubt very highly displeasing to the great Author of it; but those are much more so, who totally and insultingly reject it. To defer the great Business of Religion is a very heinous Provocation; but atheistically to oppose and vilify it is certainly much worse. Which leads me to the  
Fourth thing expressed in this Parable, namely, the Sadness of their Condition, who, when they have heard of, either totally reject this holy Religion, and abuse those that invite them to embrace it; or else, though they profess it, are negligent of its Duties, and live not agreeably to it. The first of these is represented by the King's being Wroth with those that made light of and complied not with his Invitation to the Marriage of his Son, and pronouncing them unworthy of that Favour, and that they should not taste of his Supper, and sending his Servants to invite others to the Wedding; and commanding his Armies to go and destroy those Murderers, that had spitefully entreated and slain his Servants, who brought the gracious Invitation to them, and to burn up their City.  
And indeed, well may God's Wrath be kindled against those that reject these wondrous Expressions of his Love, and trample under Foot the Son of God, and despise and vilify his holy Religion, and undervalue all his Condescensions, and use his Ambassadors despitefully, and call the whole a Trick, a State Juggle, and glory in their Infidelity, and too often blaspheme that blessed Jesus, by whom alone cometh Salvation.  
These Men will do well to consider, that if it should prove true, that there is no other Name by which we can be saved but that of Jesus, their Case will be infinitely miserable who have not believed in that Name, but made it their Business to profane and ridicule it as much as was possible; but should it prove not true, their Belief in it will not at all be injurious to them either in this world or in the next should there be any after this. And therefore, since the wittiest Infidel in the World cannot prove but that 'tis possible, and may be true, that Jesus is the only Saviour of the World, and the Consequence of not believing in him, being so sad should it at length prove indeed to be true; certainly it must be the most prudent Course to be of the surest Side, and embrace that Faith, which if true, is the only Way to Happiness; and if false, will not however leave a Man in any Respect in a worse Condition than it found him.  
How sad the Consequence will be of not believing in Jesus as the only Saviour of the World, and of rejecting the Religion he taught, is expressed in this Parable by the King's pronouncing those that would not come to the Marriage of his Son, to be unworthy of that Favour, and resolving that they should not taste of his Supper, and sending his Servants to invite others to the Wedding: Which was literally verified upon the obstinate Jews, and will be as effectually upon all other Infidels. That is, Men's obstinate Infidelity shall at length be repaid with God's withdrawing that Favour which he so long tendered them and they refused, and putting an End to their Day of Grace and Salvation, and sealing 'em up (as irreclaimable) to Destruction. Because I have called and ye refused (says Solomon, personating Christ or the Divine Wisdom) I have stretched out my Hand and no Man regarded, but ye have set at nought my Counsel, and would have none of my Reproof; I also will laugh at your Calamity and mock when your Fear cometh; when your Fear cometh as Desolation, and your Destruction as a Whirlwind; when Distress and Anguish cometh upon you, then shall they call upon me but I will not answer, they shall seek me early but they shall not find me, Prov. 1.24. The things that belonged to their Peace, which once were tendered and made known to them, shall then be hid from their Eyes. And no Condition can be so miserable as theirs, who by obstinate Infidelity, put themselves out of all Possibility of Salvation.  
The sad Consequence of using those spiritual Persons contumeliously and despitefully who come as Ambassadors from God with these glad Tidings of Salvation, is expressed in the Parable, by the King's sending forth his Armies to destroy those Murderers and to burn up their City; which was likewise literally fufillled in the Destruction of Jerusalem, and shall be as effectually verified upon those wicked Men who vent their Spleen against the Religion upon those that preach it, and vilify and abuse and trample upon the one because they hate the other. But Vengeance is mine, I will repay, saith the Lord; and a fiery Destruction, even that of Hell, shall (without a deep Repentance, which we beseech God to grant them) be the Portion of those whose Malice was so inveterate against Men sent from God to invite them to Salvation.  
This is the Case of such, as when they have heard, totally reject this holy Religion, and abuse and vilify those that persuade them to embrace it. And theirs is as bad, who, though they profess it, are negligent of its Duties, and live not agreeably to it: Which is expressed in the Parable by a King's finding a Man at the Marriage Supper that had not on a Wedding Garment, and saying unto him, Friend, how camest thou in hither not having on a Wedding Garment? And the Man's being speechless upon it, and the King's commanding his Servants to bind him Hand and Foot and take him away and cast him into outer Darkness, where shall be weeping and gnashing of Teeth.  
This is in Allusion to what was customary in those Eastern Countries, the having peculiar florid Sort of Garments, on purpose to grace such festival Solemnities, and none being permitted to taste of those Feasts, but who had such Garments on.  
So in Christianity, Repentance and Reformation of Life are the Wedding Garment, without which none, let them make never so specious Professions, shall taste of that Happiness which is proposed as the Reward of believing in Jesus. Faith without Works is dead; the Soul without Repentance is polluted, whatever it professes to believe; and without real and substantial Holiness no Man shall see the Lord. And when at the great Scrutiny in the last Day, God shall take a View of every Man, of the State and Condition of his Soul, that every Man may be disposed of according to his Deserts; and shall ask those formal Professors who have lived like Heathens, or as if Faith alone could save them, and took no Care of good Works, How came you in hither? How came you into this Society of Christians not having on the Wedding Garment? What will they be able to say in their Excuse? Will they not be like him in the Parable, confounded and ashamed, and utterly speechless! What will they have to plead in Bar of that dire Sentence which will then be passed upon them, bind them Hand and Foot and take them away, etc. certainly nothing, but with inexpressible Horror and Despair and Self-Condemnation must submit to their sad Punishment.  
From all this, there is in the last Place this general Observation drawn, that many are called, but few chosen. The plain Meaning of which, I suppose, to be this.  
That though the Gospel is preached to Myriad of People, and all that hear of it are invited alike to embrace it, and 'tis God's good Pleasure that all should be saved, and come to the Knowledge of the Truth: Yet the most will make a very ill Use of their Liberty of Choice; and many utterly reject this Invitation; and more, though they do embrace it, yet become never the better for it, by not leading their Lives agreeably to their holy Profession. And by this means, among the many that are called, there will be but few that will approve themselves to God as elect or choice and right good Christians, and but few consequently, that will enter into the eternal Joy of their Lord; according to what our Lord said in another Place, straight is the Gate and narrow is the Way that leadeth unto Life, and few there be that find it.  
Wherefore, to conclude this Parable. As we have all of us been called and invited to a sincere Faith in, and entire Obedience to the holy Jesus, and do make open Profession of such Faith, and Show of such Obedience; it concerns us as much as our Souls are worth, and as we would avoid that outer Darkness where is eternal weeping and gnashing of Teeth; to take all possible Care that our Faith be so sincere and lively as to produce good Works, such as may make our Calling and Election sure. Not to rest contented with the Form of Godliness, or outward Profession of Christianity, but to endeavour after the Power of it and lead our Lives according to our Belief; to imitate our Lord's most blessed Example, and obey all his holy Precepts, and submit to the Disposals of his Providence cheerfully, and bear unspotted Love and Fidelity to him through the whole Course of our Lives. And by this means shall we be reckoned among his choice Jewels, elect and precious, and be received into the nearest and dearest, and even an inseparable Relation to him; and when this Life's at an End, be conducted by his Angels into his glorious Presence, there to share in his Happiness to eternal Ages:  

The PRAYER.  
MOST blessed God, the Father of our Lord Jesus Christ, who in infinite Mercy, and amazing Condescension hast invited me miserable Creature (though poor and maimed, halt and blind, and destitute of every thing that may recommend me to thee, except it be my Wretchedness) to the most intimate Union with thy glorious Son; and as the Bride of that divine Bridegroom to enjoy his Love, and be blessed with his tenderest Regard, his Protection and defence, and to partake of his Honour and Glory and Happiness: How can I enough praise and magnify this thy wondrous Goodness! And with what Transports of Joy should I embrace so inestimable a Favour! But I alas! stupid as I am, and bewitched with the Cares and Business and Gain and Pleasures of this World, have hitherto stood in the Way of my own Happiness, and disregarded this gracious Offer, and preferred every thing before this spiritual Marriage with the Son of God; or at best have deferred it still till another Time, provoking thereby most justly thy Wrath and Indignation against me, and deserving to be for ever excluded thy blessed Presence as infinitely unworthy. But now, O Lord, I do earnestly repent, and am hearty sorry for so ungratefully slitting such infinite Mercy: The Remembrance of this Vileness is grievous unto me, the Burden of it is intolerable; and with the utmost Earnestness of a troubled Spirit I beg thy heavenly Aid, that now without the least Delay I may cheerfully embrace the blessed Invitations of the Gospel, and love and honour the Messengers which bring me those glad Tidings; and since my Maker is my Husband, be always mindful of my Duty to him, and bear him unspotted Fidelity and Love, be his entirely, and for ever submit without Reserve to his heavenly Government, reverence his Authority, and glorify him with my Body and my Spirit which are his. And grant, O merciful God, I humbly entreat thee, that the Spirit of Infidelity may never possess my Soul, lest I totally reject this blessed Invitation, or having embraced it, and entered into so near a Relation to my Saviour, again divorce myself from him by entertaining strange and forbidden Loves. And since I am so highly honoured by the Son of God, O may I always be careful to preserve the Dignity of so high a Calling, and not debase myself by low sunk brutish Actions; but, as befits the spiritual Spouse of Christ, be clothed with the wedding Garment of sincere Purity and Holiness, that so I may never be separated from my dearest Lord, but ever enjoy the unconceivable Happiness of his heavenly Kingdom. Which grant, O merciful Father, for the Sake of that blessed Jesus. Amen, Amen.    

PARABLE VI Of the Ten Virgins.  Matth. xxv. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13. 
Then shall the Kingdom of Heaven be likened unto Ten Virgins, which took their Lamps, and went forth to meet the Bridegroom.  
And five of them were wise, and five were foolish,  
They that were foolish took their Lamps, and took no Oil with them.  
But the wise took Oil in their Vessels with their Lamps.  
While the Bridegroom tarried, they all slumbered and slept.  
And at Midnight there was a Cry made, Behold, the Bridegroom cometh, go ye out to meet him.  
Then all those Virgins arose, and trimmed their Lamps.  
And the foolish said unto the wise, Give us of your Oil; for our Lamps are gone out.  
But the wise answered, saying, not so; lest there be not enough for us and you, but go ye rather to them that sell, and buy for yourselves.  
And while they went to buy the Bridegroom came, and they that were ready, went in with him to the Marriage, and the Door was shut.  
Afterwards came also the other Virgins, saying, Lord, Lord, open to us.  
But he answered and said, verily I say unto you, I know you not.  
Watch therefore, for ye know neither the Day nor the Hour, wherein the Son of Man cometh.  
THough the first Intention of this Parable, as may be probably collected from the foregoing Chapter (which is a Description of the sad State that was e'er long to overtake Jerusalem for the Jews obstinate Infidelity, and their murdering their Saviour) was to urge the Jewish Christians to a Preparation and watchful Care against that Time of Sorrows; and that they would be so wise as to make Provision for their Safety by being very careful that that Time surprise them, not in wicked Courses; but that living, like faithful Disciples of Christ, in all Obedience to his holy Commands, his Providence might watch over them and secure them from perishing in that dreadful Destruction: Though this might be the first Intention of this Parable, yet I suppose it designed likewise to represent the Necessity of Men's constant Preparation for Death and Judgement, by a sedulous Care and Watchfulness over themselves, and diligent Practice of all religious Duties and Obligations; Because 'tis very uncertain when God will summon any of us to leave this World and appear before his just Tribunal, and his Call may be very sudden and unexpected; and because the Consequence of being unready and not fit to obey it, will be inexpressibly miserable. Watch therefore, says our Lord in the Conclusion of this Parable, for ye know neither the Day nor the Hour when the Son of Man cometh,  
In my Discourse upon this Parable thus understood, I shall do two things.  
First, I shall give a particular Interpretation of the Parable, and show how aptly expressive it is of the Sense our Lord couched under it. And  
Secondly, I shall urge that upon the Practice of Christians which is expressed by it; namely, that they would watch and be ready, because they know not the Day nor the Hour.  
First, I shall give a particular Interpretation of this Parable, and show how aptly expressive it is of the Sense our Lord couched under it.  
The Parable is an Allusion to a Custom among the Jews, of the Friends and Neighbours of the Bridegroom when there was a Wedding, conducting him to the Bride-Chamber with Songs and burning Lamps, and partaking of an Entertainment that was prepared for them, and shutting the Door when the Bridegroom was entered, to keep out the intruding Rabble, and afterwards admitting none that were not ready to attend him at the Hour he came, which was uncertain. And the Sense which our Lord couched under this Representation is this: That 'tis highly necessary every Christian should be always ready and prepared by a holy Life, to attend the Call of Christ whenever he shall summon him out of this World by Death, in order to his final Judgement; because the Time of that great Summons is so very uncertain; and eternal Happiness or Misery respectively depends upon Men's being prepared or not prepared for it. Now, how aptly and movingly expressive this Parable is of this Sense will appear from the following Interpretation of it.  
By the Virgins in the Parable is represented the Society of Christians, those that profess to believe in, and to be Disciples of the holy Jesus; who, like Virgins; aught to be pure and spotless, innocent and modest and humble, sol● and temperate in all things, pious and devout, and the like: And as the Want of these or any of these good Qualifications, is to a Virgin the greatest Blackening and Disparagement, so the Want of them in Christians is likewise the greatest Dishonour to them; exposes them to the Scorn and Contempt of God and all good Men; renders them unworthy of that holy Name by which they are called, and defiles and stains those Souls which Christ purified with his precious Blood, that they might be his own Peculiar, zealous of good Works.  
By half of those Virgins being wise and half foolish, is represented the great Difference there is among those that go under the same general Character of Christians; some vain and idle, careless and unthoughtful, taken up with the Gaieties and Follies of the World, lavish of their Reputation, and lose in their Conversation and Behaviour, while others are so wise as to consider the Character they bear, and live as those that make Profession of Holiness; that is, with Care and Circamspection, Watchfulness, and a diligent and attentive Piety: That so they may preserve their Honour and the Dignity of their Profession, inviolate and unstained, and be presented as chaste Virgins unto Christ, that divine Bridegroom, whenever he shall come.  
By the Lamps of those Virgins, is expressed the Souls of Christians, which are to burn with holy Fires of Love and Devotion to God and their Saviour, and make them as so many Lights in this dark and benighted World; for ye are the Light of the World, says our Lord to his Disciples, therefore let your Light so shine before Men that they may see your good Works and glorify your Father which is in Heaven, Mat. 5.14, 16. That is, as the Souls of Christians are illuminated by the Spirit of him who is the Father of Lights, and in whom is no Darkness at all; as they are warmed by his Influences who descended upon the Apostles in the Likeness of Fire, and have divine Affections, by his holy Breathe enkindled in them; so they should influence the whole Man, and make those that name the Name of Christ like so many burning and shining Lights in the Midst of a crooked and perverse Generation, so many eminent Examples of Piety and real Goodness; such, as by these own Practice should recommend their most hloy Religion, and set before Men's Eyes the Beauty of Holiness by their own Conversation.  
By the Bridegroom, whom these Virgins with their Lamps went forth to meet, is represented our dear Saviour, that heavenly King's divine Son, for whom he made so glorious a Marriage in the Parable I last discoursed of; where the Reasons why the Gospel is compared to a Marriage and our Lord to a Bridegroom are particularly insisted on. And by going forth to meet this divine Bridegroom is signified our preparing against his calling us from this World by Death, and providing against his Advent to Judgement; that is, by frequently contemplating our Mortality, reflecting on the Shortness and Uncertainty of Life, and therefore making the best Use of our Time while we have it, as not knowing how soon our Breath may be required of us; and because after Death comes Judgement, therefore endeavouring to make ready our Accounts by frequent Self-Examination, and from the serious Consideration of the Terrors of that great Day, and the severe Scrutiny into our Thoughts as well as Words and Actions that we must then undergo, collecting with S. Peter, 
2 Pet. 3.11.  what manner of Persons we ought to be in all holy Conversation and Godliness, that we may be found of the great Judge in Peace, and, as Virgins, without Spot and blameless.  
By the Oil in the Virgin's Lamps, and which they took with them in their Vessels when they went to meet the Bridegroom, is represented the Graces and Virtues of Christianity, which are the proper Nourishment of the Soul (that Lamp of the Lord, as Solomon calls it) and will brighten and enliven it as Plenty of Oil does a Lamp, and make the Way of the Just like a shining Light, shining more and more unto the perfect Day; and which, when they fail, spiritual Darkness will follow as in a Lamp gone out: And if the Light that is in you be Darkness, says our Lord, how great is that Darkness! But the Christian Virtues were very aptly represented by Oil upon these further Accounts.  
First, Because Oil was generally reckonen in the eastern Countries as a great Part of a Man's Riches; and when they would express great Wealth, they do it by magnifying the Plenty of Oil. Thus Job, when he reflected, in his Affliction, upon his former opulent Condition, the Rock (or the stone Jar that was made use of to preserve Oil in) says he, poured me out Rivers of Oil, Job 29.6. And the Prophet Micah, when he represented the Impossibility of appeasing his offended God, even by the most rich and costly Offering, will the Lord be pleased, says he, with ten Thousand Rivers of Oil? Micah 6.7. and in Abundance of Places of Scripture the Increase of Oil signifies the Increase of Riches. And therefore, to have a Soul plentifully stored with divine Graces and Virtues, whereby we lay up a Treasure in Heaven and become rich towards God, being the greatest and only true and durable Riches; is very aptly represented by having Oil in our Vessels and our Lamps.  
Secondly, Oil was likewise among the Easterns a Symbol of the greatest Honours, as is evident from the whole Story of the Bible, where we read that at the solemn Consecration and Inauguration of Kings and Priests Oil was always used, and that among the Jews by the Appointment of God himself; and is still in Use with us at the Coronation of our Kings, And therefore, very fit to represent those Christian Virtues which so highly ennoble the Soul as to render it like to God, holy as he is holy, pure as he is pure, perfect as he is perfect; and whereby through the Merits of Christ we become Kings and Priests to God, 
Rev. 1.6.  and shall reign with him for ever.  
Thirdly, Oil was an Emblem of Joy and Pleasure, and much used therefore in Feasts and Entertainments, as is evident not only from heathen Writers, but from holy Scripture. There we read of the Oil of Joy and Gladness; and our Lord in his Directions concerning fasting, bids his Disciples not make a vain glorious Show of it by an affected Sullenness and Down Look, disfiguring their Faces as the Hypocrites did: But thou, when thou fastest, says he, anoint thy Head that thou appear not unto Men to fast; i. e. make Semblance rather by this means, as if thou wert going to a Feast. And David, when he recounts God's Goodness to him, says amongst other things, thou hast prepared a Table for me, thou hast anointed my Head with Oil and my Cup runneth over, Psal. 23.5. which signifies the Happiness of his Condition in general as well as his being advanced to the Throne of Israel. Many other Places there are of this Nature; but these are sufficient to show how fitly those Christian Graces are expressed by Oil, which cause the greatest Joy and Satisfaction to a holy Soul, and the Practice of which is full of Pleasure and unspeakable Delight. Sincere Religion is the most cheering thing in the World, and a good Conscience a continual Feast: Indeed, to rejoice is only proper for a good Christian, whose Mind is clear and undisturbed, and in constant Hope and Expectation of the Happiness of Heaven. But he, whose Mind is racked with a Sense of his deep Gild, and feels the Lashes of an enraged Conscience, and is terrified with the unexpressible Fears of Damnation, has little Reason to have Joy or Comfort in any thing. Oil therefore, or the Emblem of Joy and Cheerfulness, is of nothing more aptly expressive than of the Graces of our holy Religion, whose Ways alone are indeed Ways of Pleasantness and Joy.  
By the Virgins all slumbering and sleeping while the Bridegroom tarried; is signified the Inadvertency and Frailty of even the best of Men. Because this divine Bridegroom delayeth his Coming, we are all of us too apt to lay aside the Thoughts of it; to think but little upon Death and Judgement as things a great Way off, and for which there will be Time enough to provide hereafter: And for want of due Advertency to these rousing Subjects, we are apt to grow heavy in our Religious Performances, and suffer spiritual Drowsiness to creep too much upon us. This made holy David call upon God so often to quicken him in his Righteousness; and St Paul to exhort his Corinthians to awake to Righteousness, and thus to rouse the Ephesians, awake thou that sleepest: 
Eph. 5.14.  And in this spiritual Slumber (though the unavoidable Frailty of humane Nature will in Part be accepted as our Excuse by our merciful Saviour, who knows and pities our Infirmities, yet) even the best of us indulge ourselves too much, and enter into the Number of the foolish Virgins, and endanger the Extinction of our Lamp through the Decay of our Virtues, and expose ourselves to many Dangers and Temptations, and frequent Falls. For this Inadvertency to that great Truth, that the End of all things is at hand, is one great Reason why even the righteous fall seven times a Day; whereas would we oftener set our Lord before us as coming to judge the quick and the dead, and reflect, that perhaps the next Hour our Soul may be required of us by him that gave it, and so an End put for ever to our State of Probation, and an irreversible Sentence soon after be passed upon us according to our Deservings; we should not dare to be so often moved from our Duty, but be careful and circumspect and always upon our Guard, lest that Day surprise us unawares, and while we drouze away our Opportunity our Lamps go out, and the Bridegroom call before we are ready to enter with him into the Marriage Chamber, and so the Door be shut.  
It therefore highly concerns even the best of us, not to sleep as do others, but to watch and be sober, having our Loins girded about, and our Lights burning, as our Lord expresses it, and ourselves like unto Men that wait for their Lord when he will return from the Wedding, that when he cometh and knocketh we may open to him immediately. Blessed are those Servants whom the Lord when he cometh shall find thus watching; I verily I say unto you, 
Luke 12.35, etc.  that he shall gird himself and make them sit down to Meat, and (after the Manner of Bridegrooms) will come forth and serve them; i. e. will impart to them the Joys and Felicities of his heavenly Kingdom. And if he shall come in the second or third Watch, that is, in the Time most addicted to Vanity and Inadvertency, as is Youth and Manhood; Blessed in a more especial Manner are those Servants. And what the Angel said to the Church of Sardis, Rev. 3.2. is very necessary Advice even to the best Man living, be watchful, and strengthen the things that remain which are ready to die; for I have not found thy Works perfect before God. And what our Lord says, Rev. 16.15. deserves to be seriously considered; Behold I come as a Thief, blessed is he that watcheth and keepeth his Garments, lest he walk naked and they see his Shame.  
By a Cry being made at Midnight, behold the Bridegroom cometh, go ye forth to meet him; is very lively and movingly represented, how unexpectedly the Day of Judgement shall surprise the drowsy World, and how sudden, for any thing we can tell to the contrary, the Time of our Death may be, which is to us the Forerunner of it.  
Midnight is a Time of great Silence, and destined to Rest and a Forgetfulness of the Toils and Troubles of the Day; and then, sudden Outcries and Alarms are doubly scaring and affrighting, and seize with an inexpressible Confusion, Horror and Consternation. And thus, when Men are in the Midst of their Wickedness, that spiritual Night, employed in Deeds of Darkness, given up to Ease and Luxury, and forgetful of the great Business of working out their Salvation; then shall that Time of Sorrows steal upon them as a Thief in the Night, the terrifying Cry shall be made, behold, the great Judge of the World cometh, go ye forth to meet him: For when they shall say Peace and Safety, says the Apostle, Then sudden Destruction cometh upon them as Travail upon a Woman with Child, and they shall not escape, 1 Thes. 5.3. Then shall the Kings of the Earth and the great Men and the rich Men, those that were thought happy upon Earth, instead of going out to meet this Judge, hid themselves in Dens, in Rocks and Mountains, and say to the Mountains and Rocks, fall on us and hid us from the Face of him that sitteth on the Throne and from the Wrath of the Lamb for the great Day of his Wrath is come, and who shall be able to stand! Rev. 6.15, 16, 17.  
And no wonder if a guilty Wretch dreads to go meet his angry Judge; and all on the sudden, with all his Stains and Pollutions about him, appear before his Tribunal who hateth Iniquity, and into whose Presence no unclean thing can enter: And, who is a consuming Fire, to those who by their obstinate Impieties have provoked him to become their Enemy.  
And since all this is so, a Man of any Thought, and that has any Apprehension of the sad Condition of being thus surprised and hurried into the other World by so quick and unforeseen a Summons (which no Man is sure shall not be his Case, since many have been called away with little or not Warning, that have no more expected than we do now) a Man of any Thought and Apprehension of things will surely be moved by such Considerations to shake off that fatal Drowsiness which too easily besets him, and by a constant Attendance to his Duty and Preparation for his Departure hence, be ready cheerfully to obey his great Master's Call, whether at Even or at Midnight, or at the Cockcrowing, or in the Morning, lest coming suddenly he find him sleeping.  
By the wise Virgins arising and trimming their Lamps when that Midnight Cry was made, is represented the more than ordinary Care that even good Persons ought to take when by Age or the Violence of any Distemper the Time of their Departure hence seems to be near approaching, to enliven their Piety; and by putting a Recruit of Oil into their Lamps, acquiring new Degrees of Sanctity, and warming their Souls with greater Ardours of Devotion and holy Love, prepare to go cheerfully to meet their Lord. Then is the Time, when every sincere Christian should endeavour to adorn his Soul with all the Graces of the holy Religion he professes, to improve every remaining Minute of his Time to this best of Purposes, to redeem the many Hours formerly misspent in Vanity and Folly; and by frequent Contemplation of the infinite Glory, Sanctity and Bliss of that heavenly World to which he then so sensibly draws near, inflame his Desires of being at the End of his wearisome Journey to it; and fit himself for the spiritual unspotted Enjoyments of that happy Place by having as little Commerce as is possible with this World below, and have his Conversation in Heaven, which will so quickly be the Place of his everlasting Abode.  
By the foolish Virgins saying to the wise; give us of your Oil for our Lamps are gone out, is represented the Want of Preparation among the careless and inconsiderate for this so great and sudden Change; and their mighty Consternation upon it, and the vain and insignificant Courses they will take in their Surprise, to make up, if possible, their own Defects, by borrowing of others that have Souls better furnished with Piety than theirs. And by the wise answering, not so, lest there be not enough for us and you, and bidding them go rather and buy for themselves; is shown that 'tis utterly groundless to expect at that great Day of Retribution, when every Man shall be rewarded according to his own Works, to far the better for the Sanctity of others, and that every Man has enough to do to work out his own Salvation, and must keep his Lamp alive with his own Oil, must nourish his Soul with his own Virtue; for there was never, nor ever shall be any mere Man so holy and excellent but must return this same Answer as the wise Virgins did, to such as should beg them to bestow some of their Virtues or Merits upon them, not so, lest there be not enough for ourselves and you.  
And if this be true, what will become of the Popish Doctrine of Works of Supererrogation? If the best Man in the World has but Virtue enough to secure his own Condition (and that through infinite Mercy too, and upon Account of the all-sufficient Merits of Christ) where is there any left for him to bestow upon others? But this is one of those doctrines that bring much Money into their Coffers, and therefore, right or wrong, they'll be sure to maintain it.  
By the Bridegroom's coming while those foolish Virgins went about so unlikely an Employment as then immediately to furnish their Lamps with Oil, which before were unregarded and suffered to go out, and the Door before they were provided being shut; is represented, the Invalidity, generally speaking of a Deathbed Repentance; that 'tis too late to begin to be good when the Bridegroom comes, and those that would enter with him into the Marriage Chamber must be ready and prepared by a previous Course of holy Living, and that for some considerable Time.  
This Hurry of the foolish Virgins at that Time to get Oil for their Lamps, was only the Effect of the Terrors of that Midnight Call; had it not been for that, they would have drouzed on still in their thoughtless Way of living, and in all Probability, had it proved a false Alarm, they would have returned again to their Dream of Vanity, when this their Fright was a little over. And so it is with those that think not of Repentance till Death and Judgement stare 'em in the Face; they are then wondrous sorry for having offended God, because they see they are like to be for ever punished for it with the Devil and his Angels; and wish they had lived better, and beg God to forgive 'em, and promise Amendment for the Time to come: But all this very seldom proceeds from Love to God or his holy Religion, as appears by their being as bad as ever, when God has been pleased to restore them to their former Health. But, such Repentance as this is but a Piece of Mockery, and will not be accepted; it must be a real and thorough Change of Mind expressed in an entire Reformation of Life and Manners that will incline God to pardon and forgive. Notwithstanding all the Hurry of the foolish Virgins to get Oil for their Lamps upon this sudden Notice of the Bridegroom's coming; because their Lamps were before suffered to go out, we see the Door was shut upon them.  
By the wise Virgins that were ready, their going in with the Bridegroom to the Marriage Feast; is represented the great Happiness of the sincerely good, who by holy living are ready, and prepared for their Departure hence into the World of Spirits. That is, as there was great Preparation made to receive the Bridegroom among the Jews and other Easterns, great Joy and Festivity, and which the Children of the Bride-Chamber, or those that attended the Bridegroom, did partake of, singing Epithalamiums or nuptial Songs in Praise of the Bridegroom and his Bride, and rejoicing in their Happiness and wishing them long Prosperity: So, the Joys of the highest Heavens (which are the Marriage Chamber of this divine Bridegroom our Saviour) in the Society of innumerable Saints and Angels and glorified Spirits, are prepared for those that love our Lord Jesus in Sincerity; and by a constant holy Life, are ready to leave these earthly Habitations, and enter with him into that holy Place: Where they shall enjoy a most blissful Eternity, for ever singing Halleluja's to the Praise and Honour of that glorious Name, in which all the Nations of the World are blessed; praising God and saying, 
Rev. 19.7, 9  Let us be glad and rejoice and give Honour to him, for the Marriage of the Lamb is come, and his Wife hath made herself ready; and blessed are they which are called to the Marriage Supper of the Lamb. And well is that Care and Watchfulness and holy Preparation repaid, which will procure an Entrance into that holy Place, where Christ is sitting at the right Hand of God; and make us Sharers in the Joys of Angels, and in the Happiness of our dear Redeemer!  
In the last place; by the foolish Virgins coming after the Door was shut, and saying, Lord, Lord, open unto us, and his answering, I know you not; is expressed the sad and remidiless Condition of those whom Death and Judgement surprise unawares, and that are not prepared by a holy Life. They may cry, Lord, Lord, long enough in the Bitterness and Anguish of their Souls, and profess that they believe in him and are his Disciples, and called by his Name, that they have eat and drunk in his Presence, and that he hath taught in their Streets, and the like: but yet, for all this, without a constant persevering Piety, Christ will tell them I know you not whence you are, depart from me all ye that work Iniquity.  
And, what inconceivable Agonies will those excluded Wretches then be in! What Horror and Despair will then take Seizure of their Souls! What Outcries, what hideous Wail will there be! How will some frame fruitless Excuses, Lord, we have eaten and drank in thy Presence, and thou hast taught in our Streets, etc. while others, with deep Sighs in vain beg Pity and Commiseration, of him who never before denied it. What intolerable Anguish will they feel, to see those whom they hated and despised on Earth, then entered into the glorious Marriage Chamber of the Son of God; and they themselves, they who are prosperous here, and to all Appearance the Friends and Favourites of the divine Bridegroom, eternally shut out from his Presence and the Joys of those celestial Regions, and left behind in unconceivable Torments, and in the Company of malicious Fiends and Devils, to linger under an Eternity of Misery! No Words can ever reach those Horrors, nor can our Thoughts conceive them; and may none of us ever be so unhappy as to feel them! But be so wise as to watch and be ready, and have our Lamps burning, and ourselves always prepared for this great coming of our Lord, for we know not the Day nor the Hour.  
And thus have I given a particular, plain and practical Interpretation of this Parable of the Ten Virgins, whereof five were wise and five foolish; and shown as I went along how aptly expressive it is of the Sense our Lord couched under it.  
I proceed now to the other thing to be done, which is to urge that Watchfulness and Preparation by all manner of holy living against this coming of our Lord, which is necessary to our being admitted into his Joy; and to show, how great the Wisdom of so doing is, and how great the Folly of the Contrary: For those that were ready and trimmed their Lamps are called wise Virgins in the Parable; and those that were not ready, and their Lamps out are called foolish.  
As for the Folly of not taking Care to be ready and prepared against that great Change of Death shall come; it is a thing justly to be wondered at, that Men who know that one Time or other they must surely die, and are wholly in the Dark as to the precise Time of their Death, and that they must die but once, and that, without any any further Probation, after Death comes Judgement; it is much to be wondered at that those who know all this to be true, as Christians are supposed to do, should live so much at random, and be so foolishly careless in managing their last Stake, so heedless in doing that well which admits of no Repetition, and which, if done ill they are for ever miserable. 'Tis the very Height of Folly this, and which, one would think, a Man of any Sense could not be guilty of. There is nothing that Men are more afraid of than dying, and yet, so strangely contradictious are they to themselves, they make the least Provision against this greatest Evil. In other Matters Men are so wise as to endeavour to secure themselves against their Fears; they provide against Poverty by Diligence and Parsimony, against Pain and Diseases by proper Antidotes and Preservatives, against the Approach of Enemies by the best Defence they are capable of making, and the like; and this many times when there is only a Probability of these Evils coming upon them: And yet against Death, though they dread it above all things, and know that it will certainly come and are uncertain how soon, they make as little Provision as if they were immortal as the Angels in Heaven, what a Bundle of foolish Inconsistencies is here? They look upon Death as the greatest of Evils, and yet regard it the least of all things; they know it highly concerns 'em to make Preparation for it by a good Life, and they know the sad Consequence if it surprise 'em unawares, and they are not sure they shall not be surprised the next Hour or Minute; and yet for all this they put the evil Day far from them, and by all Arts endeavour to remove such melancholy Thoughts as if they were resolved not to avoid but suffer what they fear, and secure to themselves the Miseries consequent upon an untimely and unprepared Death. And what is this, but just the same Piece of Folly and Madness, as for a Man because he greatly dreads the Plague therefore to run into an infected House, because he is afraid of Poverty therefore to grow prodigal and squander away what he hath? And what can be more strangely foolish and contradictious than this? Indeed, a Sinners whole Life is the greatest Folly and Contradiction, but 'tis most gross and palpable with Relation to dying; for, because a Man loves his Body, therefore so to indulge it in this World as to make it become eternally miserable in the next, and live in such a Course of sinful Pleasures as will be repaid with a double Death, is unaccountably foolish and against all the Dictates even of natural Reason.  
I need not say more I think to expose the Folly of not making Preparation for so great a Change as Death will effect in every Man's Condition; or (in the Phrase of this Parable) of not keeping Oil in our Lamps, nor watching against the divine Bridegroom's coming, but slumbering in a careless Inadvertency to those great things of Religion, Death and Judgement, till they overtake us as a Thief in the Night. And from what has been said of the Folly of not preparing for that Time of Terrors and greatest Concern to every Man, we may in a few Words collect the great Wisdom of being always in a Readiness to obey the Summons of our great Lord with Cheerfulness.  
For in short, to be ready and prepared to die when God shall please to call us, has all the Wisdom in it of making a constant due Provision against the greatest and most concerning Change that can befall us; and which we must certainly undergo, and how soon we know not, and that but once neither, and which will be followed by the final Judgement without any new Opportunity being afforded, wherein to amend the Errors of our then irrecoverably past Life: 'Tis to make such a Preparation for this great Change as may render it advantageous to us whenever it shall come, than which no greater Piece of Wisdom can be imagined: For that certainly is the greatest Wisdom that makes a Man wise to Salvation.  
Wherefore, to conclude this Parable. Since it is appointed to Men once to die, and after that the Judgement; or, in the Style of this Parable, since Jesus the divine Bridegroom will one time come to summon every particular Member of the Christian Church, his mystical Spouse, to leave this World and attend him in the World of Spirits, there to partake with him (if ready and adorned with the Wedding Garment, and their Lamps burning with the Oil of Righteousness) of the everlasting Felicities of this heavenly Kingdom; or else, if not prepared to appear before him then, to be for ever excluded his Presence, and thrust into the dire Abodes of the Devil and his Angels: Since this is so, let us all make it our sincere Endeavour, by a serious and hearty Observation of those holy Rules of living which our Lord has marked out to us as the Way to Immortality and a Preparation for his Appearance, to be always ready to go out and meet him; that we may enter with him into the Marriage Chamber before the Door be shut, and not hear that dismal Sound, I know ye not, depart from me ye Workers of Iniqutity.  
And because this great Coming of the Bridegroom will be but once, for 'tis appointed to Men but once to die, and after that but one final Judgement; let us by no means trifle away this only Opportunity of working out our Salvation in Folly and Impertinency, much less in Wickedness and Vice; but often reflect upon the Agonies we shall feel when we shall find this one only Life which we have so wretchedly misspent, drawing to a Conclusion, and no Hopes of any further Opportunity to recover ourselves in, but just as we then are in that deplorable unprepared Condition, be hurried away to give Account of our Works. Lord! What Confusion must such wretches feel, what horrid Tortures must needs pierce their Souls, to see Hell gaping to receive 'em, and no Possibility of Escape or so much as a Reprieve, but plunge they must into those Lakes of Fire and Brimstone, which yet they might have avoided if they would?  
If this be a Case infinitely deplorable (and if this be not, certainly nothing is) than it nearly concerns us all while we have Time, that is, while this one only Life does last, to make Provision for a happy Departure out of it, by a more holy and circumspect Conversation in it. And because the Time when this one only Life shall end is wholly in the Dark to us, and we know not the Day nor the Hour when our Lord will come; let this awaken us into serious Thoughts and Resolutions of making the best Use of the remaining Portion of our Lives, and break off immediately our sinful Course of living, lest the Opportunity for so doing be gone before we think of it, and we be surprised into endless Misery  we are ware. Let us always keep our Lamps burning, our Souls employed in holy Meditations, and ourselves in a Readiness by a good Life; and then, though it is appointed for us all to die, and that but once, and after that the Judgement, and we know not the Day nor the Hour when the Summons shall be given: We may with Comfort wait for our dear Lord's appearing, and say, Come Lord Jesus, come quickly.  

The PRAYER.  

I.  
O Glorious Jesus! The Saviour and the Judge of Mankind, before whose just Tribunal we must all certainly appear, but when we, know not, and there give Account of our Works, and be rewarded according to them; assist me, I beseech thee, with thy Grace, that I may make it my chief Care with Cheerfulness and Comfort to obey thy Summons to this great Audit whenever thou shalt call. And to that End, grant I may be frequent in the Contemplation of my Mortality; how short and frail my Life is here, how inevitably and closely Judgement follows Death, and how certainly the one will find me as the other leaves me. Thou holy Jesus, though a stern Judge to obstinate Rebels to thy Father, art yet the Bridegroom of thy Spouse the Church, and infinite is thy Love to those that preserve inviolate their Fidelity to thee; and happy will they be beyond Expression, who at thy glorious coming to receive thy Bride into thy Kingdom, shall be admitted into thy Marriage Chamber, and be for ever where thou art, and behold and partake of thy Glory. O may I therefore, like a wise Virgin, preserve my Innocence untouched, be clothed with Humility, and adorned with a meek and quiet Spirit, and sober and temperate in all things, having my Lamp full of Oil, my Soul replenished with Virtue, and constantly burning with the Fires of Piety and Devotion; that so when the Cry shall be made, Behold the Bridegroom cometh, go ye forth to meet him; I may be ready to obey thy Call, though it be made at Midnight, and be found of thee our dearest Lord, as a Virgin in Peace, without Spot and blameless.   

II.  
I must confess with Shame and Sorrow, O merciful Jesus, that I am too prone to slumber and sleep, and forget to advert as I ought, to this thy glorious Second Advent, and the Forerunner of it, Death; and am apt foolishly to put that Day far from me, and to think thou delayest thy coming; whereby my Oil is wasted, and my Lamp almost gone out.  
O do thou therefore quicken me in thy Righteousness, blessed Redeemer, and grant that the Consideration of the surprising Suddainness of thy Appearance upon the Throne of Judgement, and the great Uncertainty of the Time when I shall be called from hence and bound over to that great Assize, there to give Account of my Works and how I lived and how I died: Grant that this Consideration may put an End to my spiritual Drowsiness, and engage me in Prayer and Watchfulness, and pious sober Conversation, because I know not the Day nor the Hour. And when by the Decays of Age or Violence of Diseases my Departure into the World of Spirits seems to be near approaching: O then enable me with thy prevailing Grace, to trim my Lamp with an extraordinary Diligence, to enliven my Religion, and not be to seek for Oil, then when my Lamp should be best replenished with it, and burn most vigorously. O let me never trust to the great Uncertainty of a Deathbed Repentance, nor vainly depend upon the redundant Merit of others except that of my Saviour which is my only Hope, but now in Time of Health provide for a happy Death, lest my Lamp being out when thou shalt call me to attend thee, Amazement and Horror seize me, and the Door be shut upon me. And well will my wakeful Preparation be rewarded, dearest Jesus, when I shall be admitted into thy glorious Presence, and enjoy the endless Blisses of thy heavenly Bride-Chamber. O therefore grant me thy Grace not to sleep as do others, but to watch and be sober, and so much the more as I see that Day approaching. Amen. Blessed Saviour, Amen, Amen.     

PARABLE VII. Of the good Samaritan.  Luke x. 30, 31, 32, 33, 34, 35. 
A certain Man went down from Jerusalem to Jericho, and fell among Thiefs, which stripped him of his Raiment, and wounded him, and departed, leaving him half dead.  
And by chance there came down a certain Priest that Way, and when he saw him, he passed by on the other Side.  
And likewise a Levite, when he was at the Place, came and looked on him, and passed by on the other Side.  
But a certain Samaritan, as he journyed, came where he was: And when he saw him he had Compassion on him,  
And went to him, and bound up his Wounds, pouring in Oil and Wine, and set him on his own Beast, and brought him to an Inn, and took Care of him.  
And on the morrow when he departed, he took out Two Pence, and gave them to the Host, and said unto him, take care of him, and whatsoever thou spendest more, when I come again, I will repay thee.  
THIS Parable was spoken upon occasion of a Lawyer's ask our Lord, What he should do to inherit eternal Life? Who, upon Christ's referring him to his own Law, and his Repetition of the two great Commandments of loving God with all our Hearts, and our Neighbours as ourselves, and Christ's returning to him, this do and thou shalt live; being willing to justify himself, as an Observer of all this, asked this further Question, and who is my Neighbour? That so knowing our Saviour's Sense in that Particular, he might the better make it appear to him, that he not only loved God with all his Heart, which he thought he could safely affirm, but likewise his Neighbour as himself; and therefore stood fair for eternal Life. To this latter Question Jesus answered by the Parable above recited, and then asked the conceited Lawyer, Which now of these Three thinkest thou was Neighbour to him that fell among the Thiefs, the Priest and Levite that were his Countrymen, Children of the same Abraham, who yet took no charitable Notice of him, but passed by on the other Side; or the Samaritan, who though a schismatical Stranger to the Common Wealth of Israel, and an Enemy to every Jew, yet had Compassion on him and relieved and succoured him with Charity suitable to his Distress? To this the Lawyer answered as he could not choose but do, he was his Neighbour that showed Mercy on him. Then said Jesus immediately to him, Go and do thou likewise. Which Words struck home upon his Conscience, that they put a Stop to his intended Justification of himself, and we hear of no further Intercourse he had with our Lord; and may imagine how he sneaked away ashamed and confounded.  
The Design therefore of this Parable is to give us a true Notion of Charity, or Compassion and Relief of such as are in Distress; and that both with Respect to the Object of it, and the Manner and Measure of expressing it to such Object. And therefore in discoursing upon this Parable I shall do three things.  
First, I shall show who are the proper Objects of this Sort of Charity, according to the true Sense and Meaning of our holy Religion.  
Secondly, How we are obliged to relieve them, in what Manner and in what Measure.  
Thirdly, What great Encouragement we have to this excellent Duty, with respect both to this World, and that above; or what a Blessedness it is to be able thus to give rather than receive.  
First, As for the proper Objects of this Charity, they are in general the really Indigent and Calamitous, and such as are unable to help themselves. And that (without excepting any) whether they be Strangers and Foreigners, or Enemies, or Heathens, or Heretics, or wicked Persons: All that are indeed necessitous and helpless, are made by our holy and most merciful Religion, the Objects of our Compassion and Relief. Thus the Apostle, As we have Opportunity, let us do good unto all Men, Gal. 6.10. and our Lord, Do good to them that hate you, Mat. 5.44. and Rom. 12.20. If thy Enemy hunger feed him, if he thirst give him Drink; and in this Parable our Lord proposes to our Imitation the Example of a Samaritan taking great Care of an unfortunate Jew, though there could be no greater Enmity than between the Jews and the Samaritans, and that grounded upon what of all things makes Ill Will the most inveterate, Diversity of Opinion in Religion. And indeed, 'twould be a barbarous Piece of Cruelty and Inhumanity, if I should let a Man perish, without any Commiseration or Help from me when I am able to give it him, because he has formerly, it may be, been unkind or injurious to me, or is of a different Religion, and of a Nation that is in Hostility with that to which I belong. This certainly is not doing as I would be done to, nor loving my Neighbour as myself, for every Man in a religious Sense is my Neighbour; 'tis more like the Rage of a Tiger than the Bowels of a Man, or the Malice of a Devil than the Charity of a Christian. As for Charity to Strangers and Foreigners, that is expressly commanded in several Places of Scripture, particularly 1 Pet. 4.9. where what we translate use Hospitality one to another, is in the Original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be kind to Strangers; 
Hob. 13.2.  and by the Author to the Hebrews, the Probability of receiving Angels unawares in that Disguise (as Abraham and Lot did, Gen. 18.3. and 19.2.) is made the Motive to it. And how excellent a Piece of Charity this is, and how conducive to the Prevention of much Sin and Misery, I need not spend much Time to prove: There are few that have lived any considerable Time in the World, and have seen more Parts of it than one, but have some Time or other, either tasted the Comfort of an hospitable Disposition or smarted for the Want of it; and such Men are the fittest to tell their Thoughts of either: That is, how inhuman 'tis to be without Bowels to an indigent Stranger, and how happy Mankind would be in every Place, were the Orders of the great Governor of the World duly observed in this Matter. And as for wicked-people, who deserve the least Compassion of any, if they are in other Respects real Objects of Charity, their Wickedness must not put a Bar to it; for we are to imitate the Example of the merciful God, who is kind and Beneficent to the unthankful and to the evil.  
But all this is to be understood with Respect only to the really necessitous and helpless, whose Wants and Calamities are not feigned; and who are unable to help themselves to better Circumstances.  
For there are a very vile Sort of People, who make a Trade of going about from House to House and with doleful Accents, and a forlorn Appearance and formal Complaints endeavour to melt People into Compassion towards them; who yet are far from being Objects of this Sort of Charity; their Necessity's being counterfeit, or at least they being very well able to supply them by their own Labour if they would: 'Tis well known how gainful they make this lazy Course of Life, how unwilling they are to work when any would employ them; how much abominable Debauchery there is in those vagrant Societies, and how great a Pest they are to the Public; they being no better than a Band of Villains and Robbers, and unprofitable idle Drones, that live upon the Labour and Spoil of others, and are no Way useful or serviceable themselves: And therefore to relieve their pretended Necessities, is to encourage the worst Men living in a Course of Life highly dishonourable to God, injurious to the State, and ruinous to their own Souls. Nay further, 'tis to deprive those that indeed deserve our Charity of considerable Supplies, which are, though insensibly bestowed upon those vile Wretches; and were it computed, what some charitable Persons give in a Year in Money to common Beggars at their Doors or otherwise, 'twould amount to a Sum big enough to cheer the Hearts of many Fatherless and Widows, and decayed Houskeepers that are in greater Want than those Vagrants, though not so whining and so affectedly nasty and ragged. And 'twould be worth while for a Person that has used hitherto to scatter his Charity among those counterfeit Objects of it, to try the Experiment what such Gifts would amount to in a Twelve Month's Time, by laying aside what he would otherwise have bestowed that Way, whenever he is importuned by such Wretches for an Alms; and then see whether he can't dispose of it to better Purpose.  
Indeed, Labour and Correction is the best Sort of Charity to such Kind of Beggars. And would Men in Authority resolve to do their Duty in this Matter, and other Persons resolve to send such Vagabonds away empty, and with Reproof and Shame, the Case would soon be altered, and they would find it better to work than starve, and look upon honest Industry more eligible than the Lash. Much Wickedness would by this Means be prevented, and it would be a double and triple Charity; 'twould provide for the Happiness of both Body and Soul of such as should be reform by it from such a hellish Course of Life; 'twould be a great Benefit to the Public, and Men would find themselves more able to support such as are really oppressed with Want, and utterly unable to help themselves. And such Behaviours as this to sturdy Vagrants, however harsh and severe it may seem to some indiscreetly compassionate Persons, is plainly commanded by the great Apostle, 2 Thes. 3.10. He that will not work, neither let him eat. He that Will not work, that is, that appears to be able to labour but rather chooses an idle wand'ring Life; and there is not One in Twenty of our common Beggars, but are of this Sort, hail and lusty and strong, and in more Heart and better fed than many honest and industrious People: And they that can travel as they do around the Kingdom, we can't suppose, whatever they may pretend, to be incapable of Labour.  
Indeed, sometimes a real Object of Charity may present itself at one's Door or Abroad, such as the blind and aged and maimed, and the like, and these, no Question, aught to be relieved; but there being so many Counterfeit, and the ill Consequence of misplacing one's charity upon them being so very great; He is very indiscreet in bestowing his Alms that will not be first very well satisfied whether they are what they pretend to be, and deserve his Charity or no.  
But this Severity must be used with Prudence, and he that does deserve Correction as a Vagrant, may yet by some calamitous Accident in following his lewd Trade, be at present in urgent Necessity of Relief; and here the Way is, first to supply the Necessity, and afterwards in due Time to superadd the Correction. For I must let no Man, how wicked soever, perish if I can prevent it; and as I am in Charity bound, by Severity when the Man is able to bear it, to provide for the Safety of his Soul, so by a timely Relief likewise when there is urgent Need of it to support his Body.  
So that upon the Whole, all that want are to be relieved, but 'tis after a different Manner, and the Charity must be adapted to the Necessity; to the Widow and the Fatherless, the Naked, the Hungry, the Sick and the Helpless must be ministered Comfort and Support; but to sturdy lazy Travellers (as they call themselves) the Lash and Labour and rough Treatment; and this, however harshly it may sound, is the greater Charity of the Two.  
And thus much in general for the first Enquiry occasioned by this Parable, viz. who are the proper Objects of this Kind of Charity, according to the Intent of our holy Religion, or in the Words of the Lawyer to our Saviour, who is our Neighbour in this Respect? I proceed to the  
Second Enquiry, How we are obliged to express this Charity to the proper Objects of it, in what Manner and in what Measure? And in general, as to the Manner of relieving, it must be adapted to the Necessity to be relieved; and as to the Measure, it must likewise be suitable to the Degree of the Necessity, and to the Ability of the Person that relieves it. But, to do Justice to this Enquiry, we must be more particular, and shall therefore reduce the Necessities of the Objects of our Charity to these three Heads; Poverty, Sickness, and Loss of Liberty, and show the Manner and Measure of relieving each.  
As for Poverty, it may be of several Kind's, and may consist either in Want of Meat and Drink, or of , or of a Habitation, or in a forlorn Widowhood, and Loss of Parents; i e. in such an urgent Want of Necessaries for Life as the Persons are utterly unable, at least for the present, to supply themselves withal, and such a Loss of Husband or Parent, as leaves destitute of such Necessaries, and of Means to procure them.  
Now in case of such Poverty, the Relief must be suited to the most urgent Necessity; he that is hungry must be supplied with Meat, and the thirsty with Drink, the naked with Clothing sufficient to keep out the Injuries of the Wether, Strangers and distressed Travellers with Lodging, and Widows, and such as have been House keepers but are fallen to Decay, with convenient Habitations, and a competent Subsistence; and the Fatherless with good Education, and a Paternal Care in disposing of them to Trades and Employments, whereby they shall be enabled to provide for themselves. And if any should be so destitute of all Comfort as to want most or all of these Necessaries, they must be supplied with all, beginning with that of which there is the most need; or else with a competent Piece of Money, 
Eccles. 10.19.  which, as the wise Man says, answers all things. But this last must be understood only with respect to a poor Man that is in such Circumstances, as that, he can, without any great Inconvenience, shift for himself; and with the Money given him provide what is necessary: But when a Man is in such present urgent necessity, whether of Food, or Drink, or Raiment, or Lodging, or the like; that he will be in great Danger of perishing, if his Wants be not quickly supplied, and the Distance from public Places of Entertainment great, and the Season extreme; in these and the like Circumstances, 'twould be but a mock piece of Charity to give Money and take no farther Care of him; there must be particular Provision made for such a Man's particular Wants, and that immediately and without Delays. Thus for Instance, suppose a poor Man should come to any one's House in a sharp Winter, and dark Night approaching, cold and faint, and hungry and weary, and beg for Admittance, and that Pity might be had of his sad Condition, and some Relief afforded him; and suppose the Master of the House should refuse to take him in, or let him refresh himself with him, but withal give him a Piece of Money, and tell him that two or three Miles off there is a Town, where for that Money he may have Supply of his Wants, and so send him away; and suppose this poor Wretch should either faint by the Way or miss of it, and in the weak Condition he is in, be forced to lie abroad, and by the Morning be found quite overcome by the rigorous Season, and starved to Death: In this Case what will the Man's dry Charity avail him? Or rather, shall he not answer for the Death of that distressed Creature, when he could have prevented it but would not?  
The Manner of the good Samaritan's relieving and succouring the unfortunate Jew in the Parable, though by his different Way of Religion, quite estranged from the Jews, is a remarkable Example of a thorough Charity. When he came near and saw what a sad Condition the Thiefs had lest the poor Man in, despoiled of his Money and his , and wounded and left half-dead; he first applies himself to the Relief of the greatest Necessity, and binds up his Wounds, pouring in Oil and Wine. And then, not thinking that a sufficient Charity to a Man in his Condition, he set him on his own Beast, and brought him to an Inn, and took farther Care of his Refreshment, and stayed there with him till the morrow to see that he had what was convenient for him; and because his perfect Recovery would be a thing of Time, he leaves Money with the Host, and a Charge to look well after him, and promises that whatever was spent more upon that poor Man's Account, when he came again he would repay. This was indeed a complete Relief, and managed with as much Discretion as Compassion, and our Lord's Application is, Go and do thou likewise. In all Cases of this Nature, the Circumstances of the poor must be considered, and the Relief suited accordingly.  
2. As to the Manner of expressing our Charity to the sick, 'tis in short to make frequent Visits of Comfort to them, to refresh their Spirits by Pious Discourses of the Power and Goodness and Wisdom of that God who sends the Affliction, who can remove it if he thinks fit, and whose chastening is an Argument of his Love; and that if he still continues it, his Wisdom sees it will be for the best at last; that so they may be inclined to hope and trust in God, and patiently submit to his good Pleasure: And 'tis to supply likewise what is necessary for their Attendance and Recovery. The poorer sort should express their Charity in this Instance by personal Attendance and Service; and the more wealthy by providing things necessary, and overlooking and directing to what is convenient. And this is a most noble Piece of Charity, and provides for the Health of the Soul as well as the Body, and nothing can be more seasonable and well-timed. For in Time of Sickness the whole Man is dejected, and the Spirit which should bear up his Infirmity, is then it self, for the most part, wounded; through the near Prospect of the other World and the bold Accusations of Conscience, which then, unless quite seared is loud and clamorous. Then the Man is least of all able to help himself, and the Charge of Sickness is great, and he that was poor in Health, when sick is doubly poor; and indeed there is no greater Object of Pity and Compassion than a poor sick Man. And as all Charity must be universal without excepting even Enemies; so in this case, our Enemies should be the Objects of our Charity to choose. For upon a sickbed 'tis most likely that they will be reconciled, and 'tis highly necessary than then they should be; for Sickness often ends in Death, and no Man can tell but that Sickness which his Enemy then lies under may be his last: And 'tis a miserable thing to die in Enmity. And therefore, before it be too late, whoever is at variance with a sick Man should go to him and endeavour a Reconcilement; if he hath injured the sick in any respect he should ask his Pardon, and make him Satisfaction and Restitution; and if the sick Man has injured him, he should go to him to let him know that he freely forgives him, and desires that all Illwill may be at at End for the future. And at that Time, when the Spirit is usually more softened and compliant than in Health, and the Soul more awakened and sensible of her Duty, 'tis very probable he will hearken, and the Man will gain his Brother. And 'tis a great Charity indeed to ease a sick Man's Mind of the devilish and tormenting Passions of Malice and Revenge; it provides for Peace and Amity for the future should he recover, and should he die, it makes his Account much easier at the Day of Judgement.  
3. As for Charity to such as are deprived of their Liberty, the Manner of it consists in visiting and discoursing comfortably to them, and in endeavouring by the best Methods we can to procure their Enlargement; and in the mean time, in helping them to Necessaries, and persuading their Keepers to be kind to them, and use them tenderly. And if they are imprisoned for Grimes, 'tis to endeavour to make them sensible of the Gild of them before God, and that unless they sincerely repent of them, an eternal Bondage in Chains of Darkness, and in the lowest Hell, shall come in the Place of the Dungeon, their Iron Shackles, and temporary Confinement. And the Objects of this Piece of Charity are as before all, Enemies as well as Friends, Strangers and Foreigners, as well as Neighbours and Acquaintance.  
Under this Head of the Manner of expressing our Charity to the Necessitous, it is proper to inquire what Preference may be made of one Object of Charity before another, if more should offer themselves than one Man can relieve, at least at the same time? For our Direction in this matter, St. Paul has left us two general Rules, the one, Gal. 6.10. where he says, as we have Opportunity let us do good unto all Men; but especially to those that are of the Household of Faith, in which we are taught to prefer Christians before Heathens and Infidels, when there is no Help but one must be preferred; and among Christians, to prefer in like Circumstances the pious and sincerely good, before such as live not agreeably to their holy Profession, for such only as have the Power of Godliness, are properly of the Household of Faith. The other Rule is in 1 Tim. 5.8. in these Words, If any provide not for his own, especially those of his own House, or Kindred, he has denied the Faith, etc. and here we are directed, if a Preference must be made, to make it in Favour of our Friends and Relatives before such as are Strangers to us.  
But these Rules must be thus explained. As first, where 'tis impossible for us to comply with all Opportunities of doing good, there this Preference is to be made; but when we can we must do good to all. And secondly, When the Necessities of pious Christians, and our Friends and Relations are equally great and urgent with those of the impious and Strangers to us, there likewise our Charity should begin at Home: But thirdly, when the Distress of an Ill Man or a Stranger is greater and more urgent than that of a good Man or my Friend and Relative, so that the former will be in danger of perishing unless immediately relieved, and the latter will not, but may safely tarry longer: Then there must be no Respect of Persons, but the greatest Necessity, wherever it be found, must be first relieved.  
I shall add but one thing more relating to the Manner of expressing our Charity, and that is what St. Peter advises, 1 Pet. 4.9. that it be done without grudging. The Word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies murmuring, or an unwillingness in doing any thing, as if 'twere torn and forced from one, rather than proceeded from a free Inclination. And this hateful churlish way of , St. Paul likewise expressly forbids, and says, our Charity must not be shown grudgingly, 
2 Cor. 9.7.  or as of Necessity, and Rom. 12.8. He that showeth Mercy, let him do it with Cheerfulness; according to the Example which God himself hath set us, Who giveth to every Man liberally, 
Jam. 1.5.  and upbraideth not.  
And here, I can't but admire and adore the infinite Goodness of God; who has not only obliged us to the Substance of this Duty, but has so ordered the very Circumstantials of it; that the necessitous may be relieved with as much Decency and Ease to themselves as can be, and the Alms of others look rather like their own Propriety, as the Payment of a Debt, or restoring of a Pledge, or bestowing a Reward; and that their Souls might not be grieved by Frowns and Taunts, and unkind Language, when they receive Supply for the Needs of their Body! For Man as well as God loves a cheerful Giver; and a Benefit that comes hardly, and with Shows of Unwillingness, is much lessened in its Value; and a Man of a generous Spirit would prefer a Mite given with a free Heart and Words of Kindness, before the Largess of an Emperor, if he must suffer Upbraid for it, and opprobrious Treatment. Super Omnia, Vultus accessere Boni, says Horace: All the Delicates at his Friend's Entertainment would have relished but very indifferently, had not a cheerful Countenance assured him of his Welcome. And if a free Charity be given in secret too, 
Mat. 6.4.  as our Lord himself directs, the poor Man will not be so much as put to the Blush for what he receives; and will come short of the rich in nothing that is necessary, and be free from the Vexations that attend an opulent Condition; and the Advantage of the Wealthy over the Poor would then consist chief in this, That they are by God's Providence enabled to be the Supporters of the weak; it being according to the Words of the Lord Jesus, 
Acts 20.35.  more blessed to give than to receive: Especially if we in the  
Next Place, consider the Measure of this Charity. And in general, it must be equal to the Necessities of the Poor, or at least agreeable to every Man's Ability. A great Necessity must have a great Supply; as suppose a whole Family be in want, the Relief ought to be greater than to a single Person: If a Foreigner is distressed and has not wherewithal to carry him to his own Country, he should be more plentifully relieved than a Traveller that is in his Native Country and has comparatively but a little Way to go. He that is a Prisoner or Captive for a great Debt or Ransom, should receive more liberally of our Charity than one that may be released for less; the Necessities of a poor Man that is sick being doubly great, the Relief that is given him should bear Proportion, and be more liberal than ordinary: And the more dangerous and lasting, and consequently chargeable the Sickness is, the Charity should rise the higher still, and greater Care be had of him, and Visits oftener made to him. He that is utterly helpless and uncapable of working, aught to receive more largely of our Charity than one that is in some Measure able to help and provide for himself. In these and all other Cases of this Nature, he that has the greatest need must have the greatest Supply; and he that has the greatest Ability, his Charity must be answerable, and he must give most. But to prevent all unnecessary Scruples in this Matter, we should remember, that Charity does not consist in an Indivisible Point, less than which shall not be accepted; for a Mite given with a free Heart and good Intention by a poor Widow that could afford no more, was not only accepted, but the Charity highly commended by our Lord himself, and no doubt but was crowned with a great Reward. The general Rule in this Case is that of the Apostle, 1 Pet. 4.11. As every Man has received the Gift, even so minister the same one to another, as good Stewards of the manifold Grace of God. That is, every Man's Charity must be proportionable to his Ability; he that has much must give plenteously, and he that has little must cheerfully give of that little; and no Man that has any Share in this World's Good, must wholly shut up his Bowels of Compassion from his Brother that hath need. Remembering, That he that soweth sparingly, 
2 Cor. 9.6.  shall reap sparingly, and he that soweth plenteously shall reap also plenteously. So that according to the Order of our good Creator, we see Riches are like our Blood, to circulate, and aught to be conveyed in due Proportions to every Part of the great Body of Mankind: The greater Channels are to supply the lesser, and the fuller they are the more they must communicate: And none must presume upon Pain of the worst of ill Consequences to stop this Course, or divert it to unprofitable Uses.  
When our own Needs and those of our Relatives, are modestly and reasonably satisfied and provided for, all the rest God gives us to bestow upon the poor and needy, 'tis their Inheritance; and we shall be unjust in our Stewardship if we withhold it from them. And, in the Words of the excellent Bishop Taylor, Certainly there is not any greater Baseness, than to suffer a Man to perish or be in extreme want of that, which God gave me for him, and beyond my own Needs. And it must ever be remembered, That as Men's Estates increase, their Charity must in due Proportion increase likewise; it must not lie an useless Lump in a Chest, or be improved only to increase the Hoard, or minister to Luxury and Excess, or the Extravagancies of a prodigal Heir; but this Blessing of God must be distributed according to the Will of God, to sweeten and alleviate the Miseries of Man.  
And now, would Men but act according to this their Duty, what abundant Supply would there be for the Necessities of every one? That of Isaiah 49.9, 10. would then be literally fulfilled, Say to the Prisoners, Go forth, to them that are in Darkness, show yourselves; they shall feed in the Ways, their Pastures shall be in all high Places. They shall not hunger nor thirst, neither shall the Heat nor Sun smite them; for he that hath Mercy on them shall lead them, even by the Springs of Waters shall he guide them. How many bitter Complaints, how many Sighs and Tears, how much Misery, and how much Sin would by such Charity be prevented? How many more might most Men relieve than they do? How very many might a Man of a large Estate take care of, and what vast Numbers of poor might have a very comfortable Subsistence, if all such Men would conscientiously perform their Duty in this Matter? And with what Ease might this be done too? That which is every Day squandered away to no Purpose, or consumed in Vice and Vanity, could it be computed, would amount to a prodigious Sum; and were but so much bestowed in Charity by every rich Man, as heedlessly and unaccountably slips from him, how many would enjoy a comfortable Maintenance, who now want Necessaries, and are ready to be starved, and all the while the rich Man be not discernably the poorer for it? And if so little when rightly disposed of would go so far in this blessed Work, what happy Effects should we soon see, if Men of large Possessions would be persuaded to obey their great Benefactor, and give largely of their Abundance! And in order to this they would do well to remember, that Riches are not properly and entirely Men's own, but Talents committed to them by God to improve, and lay out to his Glory. That 'tis he that is the great Lord and Proprietor of all, and Men, how opulent soever, no other than his Stewards; enriched on purpose that they may supply those that have need, and take care that none in this great Family of the World perish for want of what is needful for their Support: And that, of the Discharge of this their Steward-ship, they must render an Account at the Day of Judgement, the general Audit of all Mankind; and then, the faithful and good Stewards, that have fulfilled their Lord's Command, and gave the poor of this great Family, their Portion of Meat in due Season, shall be received into their Master's Joy: But the unfaithful and wicked Stewards, that were cruel and hardhearted to their fellow-Servants, and only feasted and pampered themselves, grew excessive and luxurious with their Lord's Allowance, and did eat and drink with the Drunken; their Lord will come in a Day when they look not for him, 
Luk. 12.42.  and cut them asunder, and appoint them their Portion with Unbelievers, where shall be weeping and gnashing of Teeth.  
And thus much may suffice to be spoken to the second Enquiry, How we are to express our Charity to the proper Objects of it, in what Manner, and in what Measure?  
But before I proceed to what remains to be done according to the proposed Method, I think it will not be amiss to inquire whether in the Expresses of our Charity to the sick, Danger of infection will not excuse from visiting them?  
To this I answer, first in general, that Danger of Infection will not excuse all from visiting the sick: For 'twould be strangely inhuman, and contrary to this Christian Pity and Compassion which we are now discoursing of, to desert a poor helpless Creature in his greatest Necessity, only because there is a Probability of falling into the like Calamity: And would any Man be willing to be served so himself? Some than aught, even in Case of Contagion, to visit and attend the sick; but who are they, for every one will be ready to shift it from himself?  
In the first place, I think the nearest Relations of the Party ought to do it, for they have a double Tie upon them, that of Nature as well as of Religion; and among these Relations, those that are the most disengaged from Business and the Affairs of this World, and have therefore the least Obligation to come into other Company where there may be Danger of spreading the Infection further; and likewise such as have the fewest Dependants upon them: That is, Private and single Persons are obliged to this Duty before those that are of more public Callings, and have Families; and among these, he that is most free and disengaged, and capable withal, is the most obliged. If there be no Relations of the infected Person (whether he be Poor or Rich, Friend or Enemy, Good or Bad, the Case is the same) or none that will venture upon such hazardous Attendance; I think the nearest Neighbours are obliged to do it; i.e. the single, and disengaged from a Necessity of public Converse: For those that have Wife and Children and Families, their Charity must begin at home, to take care of their own Relatives is the prime Obligation; and the Safety of a whole Family is in most Cases to be preferred to that of a single Person. And those whose necessary Employments call them into much Company, are bound to avoid what would endanger their bringing Infection to that Company, and that for the same Reason as before, because the Safety of many is generally to be preferred to that of one: And those upon whose Life depends, under God, the Maintenance and Support of divers Persons, for the sake of those Persons, should be very careful to preserve themselves. Only this aught to be observed by such as upon these and the like Accounts, cannot personally visit and attend the infected Person, viz. That they take great care to procure others that may do it; and, according to their Ability, and the Wants of the Person, to send Supplies of all things necessary. And there are very many, who, though they will not venture their Lives for Conscience sake, and to gain the Reward of being merciful in the other World, yet for Money they will do it; and therefore such Encouragements must not be wanting from those that are of Ability.  
As for Physicians and Clergymen, whose Professions engage them to converse with great Numbers of People; how far they are obliged in this Matter, I think may be resolved thus:  
If only one Person in a Parish or Neighbourhood, or but a few in comparison with the whole Body of Men, be contagiously sick; to me it seems, that neither Physician nor Divine are in such case obliged personally to visit them, but rather to forbear, and only to convey to them, by other Hands, what is needful for their Bodily and Ghostly Health respectively. The Reason is, because the Physicians and Divines being often sent for to divers Families, must either not go after they have visited an infected Person, and so neglect their Duty, and many suffer, and some perish for want of their Assistance; or, if they should go, would very probably endanger the whole Neighbourhood: And therefore, the Safety of great Numbers of People being to be preferred before that of one or but a few, they ought, I think, in this Case to keep at distance.  
But when a Contagion spreads so that it becomes epidemical, and the greater Number of Persons are seized with it, than the Case is altered, and then I think both Physicians and Divines are bound to visit personally. For in such Case, to send Relief by other Hands, whether Medicines or ghostly Comfort and Advice; would, by reason of the Numbers of the sick, become impracticable; and 'twould be unreasonable for the sake of a few that were well, to deprive a greater Number that are sick of the great Benefit of personal Visits of Physicians, which for many Reasons prove more effectual than prescribing at a Distance; and of the Comfort of the Prayers, and more close and particular Discourses of Divines, which no doubt are much more beneficial, and make a deeper Impression upon the Soul, than several Advices and Exhortations sent in Writing.  
And Divines in this Case seem to be more obliged than Physicians (though the Obligation is very strong upon Physicians too) and that because the Safety of the Soul is infinitely to be preferred before that of the Body, And if it perishes it perishes for ever, and will at length involve the Body too in the same eternal Ruin. And, for a Shepherd to desert his Flock in their greatest Necessity, to leave the Care of their Souls when there is the greatest Need of his Help, and the infernal Lion roaring about seeking whom he may devour: This, I think, is the greatest Barbarity, and most base betraying that great Trust, that is possible.  
The good Shepherd, says our Lord, giveth his Life for his Sheep: And he, the great Shepherd, and Bishop of our Souls, set the Example; but the Hireling fleeth because he is a Hireling, and careth not for the Sheep, and the Wolf catcheth and scatters and devours them, John 10.12, 13. We should remember, that God is infinitely powerful, and can protect, even from the noisome Pestilence, if he thinks fit; and nothing more entitles a Man to the peculiar Protection of the Almighty, than a faithful Discharge of his Duty. And, however it may far with us here, there is a glorious Recompense reserved for so great a Charity in a better World.  
Proceed we now to the third and last thing to be done upon this Subject, which is to show, what great Encouragement we have to this excellent Duty of Charity, or what a Blessedness it is to be able thus to give, rather than to Receive; and that both with Respect to this World and that to come.  
For, in the first place, with Relation to this World, What can be a greater Pleasure to a Generous Spirit, than to be the Happy Instrument of rescuing others from Misery and Want, from perishing with Hunger, or by other Calamities, and restoring 'em to Life and Comfort, and Health and Liberty? What Delight more high and noble, than that which will arise from our changing the Sighs, and Groans, and Laments of the Miserable, into rejoicings; and the Curses and horrid Blasphemies, and impious Reflections upon Providence, uttered by those whom Extremity of Poverty has made desperate; into Praises and Blessing of God, and Acknowledgements of his Goodness and Care of the Children of Men?  
What can cause greater Complacency and Satisfaction in the Soul, than for a Man to be as a Father to the Fatherless, not only in maintaining them, but in providing for them good and pious Education, and honest Trades, whereby these very Children become Men of Probity, and useful to the State, who otherwise, if left at lose and unregarded, would in all Probability have been the Pests and Disturbers of the Community: Miserable themselves, and the Occasion of much Misery to others? And what more grateful to a pious Man, than to relieve the forlorn Poverty of such as are at once deprived of their Husbands, and the Means of providing for their Families, and to be blessed by those that were ready to perish, and cause the Widow's Heart to sing for Joy? 
Job 29.31.  This is pure and undefiled Religion, says St. 
Jam. 1.27.  James, to visit the Fatherless and Widows in their Affliction; nay, 'tis a near Resemblance of the Charity of God himself, 
Psal. 146.9.  who preserveth the Strangers, and relieveth the Fatherless and Widow.  
And indeed, every Expression of Mercy and Compassion resembles us to God, whose Mercy is above all his Works; and to the Compassionate Jesus, who so pitied the miserable Estate of Mankind, as to leave his Father's Glories, and take on him the Form of a Servant, and suffer in our stead, that we might be Partakers of Life and Pardon, and Immortal Happiness, and who went about doing Good all the Days of his Humiliation. And certainly, to be like God, and the great Redeemer of the World, Christ Jesus, and that in the most Amiable and Glorious Persection, must needs fill a Man's Breast with Heavenly Joy, since the Happiness of that blessed place consists in the Souls being transformed into the Divine Image and Likeness from Glory to Glory, 
1 Joh. 3.2.  2 Cor. 3.18.  
But Secondly, (and which, with some may be the most prevailing Argument) there is great Encouragement to Charity, with Relation to this World, because 'tis the most thriving of all Christian Graces, and is always attended with Prosperity, and a Blessing.  
David says expressly, Psal. 37.25. I have been Young, and now am Old, and yet saw, never the Righteous forsaken, nor his Seed beging their Bread, i. e. as it follows in the next Verse, the Righteous Man that is ever merciful and dareth: And not only himself, but his Posterity is blessed. And this, a learned Author of our own, 
Dr. Hammond, Pract. Cat. Lib. 3. Sect. 1.  Extends to all Ages, and challenges any Historian of Past, or Observator of present Times to give one Instance of any Christian Alms Giver, that ever brought himself or his Posterity to Want, nay, that did not thrive and prosper the better by that means. And this is confirmed by Solomon, Prov. 11.24, 25. There is that scattereth and yet increaseth, and there is that withholdeth more than is meet, and it tendeth to Poverty: The Liberal Soul shall be made fat, and he that watereth shall be watered also himself. That is, as the same Author has it, unless by Negligence or Suretyship, or some other Sin that he lives in, he brings a Curse and Poverty upon himself, and Mercifulness prove not Antidote sufficient against all other Poison.  
And he that is thus assured of the peculiar Care of God concerning him, and that he shall always have a comfortable Provision as long as he lives, in Recompense of his liberal Charity to the Poor and Needy; has questionless very great Encouragement to perform the Duty. And as for the unavoidable Troubles of this Life which will mix with the most perfect Prosperity here, as Sickness, Vexation and Disappointments, and Temporal Losses, and such like; 
Psal. 41.1, 3.  The Lord will deliver him that considereth the Poor, says David, in the Time of Trouble, and strengthen him upon the Bed of Languishing, and make all his Bed in his Sickness. And though many may be the Troubles, even of the thus Righteous, which God may permit them to be exercised with for many excellent Purposes, yet he will surely deliver them out of all.  
As for the Encouragement to this Charity, with Respect to the next World, it is thus expressed by our Saviour, Mat. 5.7. Blessed are the merciful for they shall obtain Mercy; that is, at the Time when every Man will stand in the greatest Need of Mercy, the Day of Judgement. For then there will be particular Enquiry made into the Discharge of every one's Stewardship, in Point of Mercy and Compassion to the Indigent and Calamitous; and the great Judge of all the World, has declared, that when he shall come in the Clouds of Heaven, to render to every Man according to his Works; he will esteem the Expresses of our Charity to his necessitous Servants as done to himself, and will reward the Merciful, not only with a public Commendation, at that General Assembly of all the World, but will receive them to a Participation of the Glories and Felicities of his Eternal Kingdom: Saying, Come ye Blessed Children of my Father, inherit the Kingdom prepared for you from the Beginning of the World, Mat. 25.34. And surely no Man can want Encouragement to the Duty when it shall be rewarded in such a Manner as this.  
I shall now infer some few things from the whole, and so conclude this Argument. And first, from the strict Charge that God has given, in the Revelations of his Will, to every capable Person, to supply the Necessities of all that want Relief, and that according to the Wants of the Needy, and in a Measure suitable to his Ability, and enforced this Charge with the most prevailing Motives that can be made use of. From hence I infer the great Unreasonableness, as well as Impiety, of charging God with the Miseries of Mankind in this Instance.  
For, what would they have God do more in this Matter than he has already done? Would they have him exercise his Omnipotence in wholly preventing Poverty? That is, would they have him interpose in all the Contingencies of this Mortal Life, and immediately command the Sea, for Example, to be calm, when a Vessel is in Danger, whose Wreck would be the undoing of several; or send an Angel to steer her from Shelves and Quicksands, to preserve her from Pirates, and conduct her in Salety to the Haven? Would they have the Land miraculously secured from all Misfortunes too, from the Villainies of Men, from Casual Fires, from Inundations and Earthquakes; and would they have Men forcibly withheld from being guilty of such Vices as ruin Thousands, such as Pride and Luxury, and Wantonness and Excess?  
Or if (as well they may) they think this too unreasonable to be desired, would they have God, when Men are thus reduced to Poverty, immediately work Miracles for their Relief? Would they have Ravens bring Food to the Hungry as they did to Elijah; 
1 Kings 17.6.  or would they have every Poor Widows Cruise of Oil, and Barrel of Meal be as lasting as the Widow's of Sarepta was; 
— 16.  or would they have Water spring from Rocks, and be immediately turned into Wine, to cheer and refresh such as are parched with Thirst? Would they have our Lord come down a second Time from Heaven, to heal Diseases, or an Angel always set open the Prison Doors when good Men are confined and macerated, or the like?  
That such extraordinary things have been sometimes done, is sufficient to evince, that God is not an idle Spectator of Humane Affairs; but to expect it should be always so, is foolishly presumptuous.  
But, it may be, those that are ashamed of this, would yet, by all means, have God take a severer Course with his unfaithful Stewards than he does; and at least displace them, and give their Riches to others, that Men might see and fear, and do no more wickedly. Thus Man will be replying against God, and the Clay saying to the Potter, Why hast thou made me thus?  
But, I would fain know, whether these Counselors of the Alwise God, would have all that are unfaithful in their Stewardship, used in this Manner, or only some for a Terror to the rest? If all the World would quickly be in Confusion, by such frequent Changes in States and Governments, and Private Families, as would then be made; if some only, in Terrorem, and to affright the rest into a more Conscientious Discharge of their Duty, why that is often done; nothing is more common than the Rise and Fall of Men and Families, and sometimes their Decay is made very remarkable by some extraordinary Accidents. Which, if Men would observe it, is warning enough to them to be faithful in their Stewardship: but if they will be thoughtless and regard it not, the Blame aught to be theirs, not God's, and theirs will be the Punishment too at the long Run, when he shall call every Man before him to make up his Accounts.  
Wherefore, let no Man any more, for the future, pass Impious and Rash Censures upon the Alwise and Good Governor of the Universe, because his Servants neglect their Duty in this Matter; but rather, humbly and earnestly entreat him to incline their Hearts to a better Observance of his Holy and Just, and Merciful Commands. And if the Poor shall still go unpitied and unrelieved, let us commit their Cause unto him, who, if with Patience they persevere in well-doing, will at length abundantly recompense their Sufferings here, with Glory, Honour and Immortality in the Kingdom of Heaven.  
Secondly, From what has been said, I infer, the great Baseness and Ingratitude of those who thus wickedly betray their Trust, and thereby bring such Odious Aspersions upon their great Benefactor, and so much Sin and Misery upon Mankind.  
Good God That ever Men should be so low sunk, so vilely brutish and degenerate, as to prefer a Shining Coach and Gay Livery's, and Vanity and profuse Folly in many other Instances, before the Honour of their God, and the Comfort and Reward of a Poor Afflicted Christian! That they should be contented to hear the Groans of the Distressed, and the Blasphemies of Atheists, against that God who gave them all they have; rather than by retrenching any thing from their Excessive Way of Living, to silence either! 'Tis a Monstrous Complicated Impiety this, and will at last pull down a Heavy Vengeance.  
Wherefore, from the whole, I infer, in the last place, how highly it concerns us all to imitate the Example of the discreetly and thoroughly charitabe Samaritan in the Parable, and be more careful of this our Duty for the future. For if we prove ill Stewards of the Talents God has committed to our Trust for the Relief of the Calamities of our Brethren, we shall not only have the Sins of Unfaithfulness and base Ingratitude to answer for; but the Profane Flouts and Cavils of the Atheistical, the Curses and Imprecations of the desperately Miserable, the Thefts and Murders, and other Villainies of such, whose Unrelieved Poverty forced to be thus wicked; and the Blood of such as died for want of Succour: All this will be charged upon us, and overwhelm us with Eternal Horror and Confusion.  
Wherefore, to conclude; while we have Time, let us do good unto all Men, but especially to those of the Household of Faith; let us make Friends with the Mammon of Unrighteousness, that when all this World's Good shall fail us, we may be received into Everlasting Habitations. Let us lay up for ourselves a good Foundation against the Time to come, and be Faithful Stewards of the manifold Grace of God committed to us; lest our great Lord should come in a Time when we think not of him, and place us on the Left Hand, and pass this Dismal and Irreversible Sentence upon us; Depart from me ye cursed into Everlasting Fire, prepared for the Devil and his Angels. For I was Hungry and ye gave me no Meat, Thirsty and ye gave me no Drink, a Stranger and ye took me not in, Naked and ye clothed me not, Sick and in Prison, and ye visited me not.  From which terrible Condemnation, and that hardened Disposition that deserves it, and will inevitably bring it down upon us if not speedily amended, the Merciful and Good Lord deliver us all, for the Sake of his Compassion in Jesus Christ our Saviour. Amen, Amen. 

The PRAYER.  
O Most Compassionate Jesus! The great Pattern of Charity, who in the Days of thy Flesh wentest about doing Good to Mankind, relieving the Necessities both of Body and Soul, and hast commanded thy Disciples to go and do likewise; give me the Grace, I beseech thee, according to my Ability, to be charitable to all that are really Necessitous, without excepting any, but always to guide these good Works with Discretion: Lest by my ill-placed Alms, I encourage Debauchery and Sloth, and have the less to give to those that truly want. And since the Poverty and Sickness of the Soul, is of all, the most dangerous and deplorable, O that I may be so happy, as by Fraternal Correption, and Seasonable wholesome Counsel and Advice, according to my Opportunities and Capacity, to relieve the Spiritual Necessities of my Brethren, and convert a Sinner from the Error of his Way, and save a Soul from Death! And may I always cheerfully perform this Godlike Duty, and take Delight in being Instrumental in the Blessed Work of cheering the Hearts of the Distressed, and making light the Burdens of the Afflicted, and thereby vindicating thy Providence from the Vile Aspersions of Wicked Men, and occasioning much Thanksgiving unto God. O may I never forget that I am the Steward only of that Portion of this World's Good, with which thou hast entrusted me, for the Good of thy great Family: And that thou wilt one Day call me to give an Account of the Discharge of this my Stewardship, particularly inquire into my Acts of Charity, and infinitely reward me if I be found Faithful in this Trust, and for ever punish me with the Devil and his Angels if I be not. And that I may abound the more in this excellent Grace of Charity: Assist me effectually and immediately to cut off all Excesses and vain Superfluities of Life, and never let me be so forsaken of all Piety and Humanity, as to suffer my poor Fellow-Servants to want Necessaries, rather than retrench my vile Extravagancies! May this most excellent and royal Law of thine be always present with me as my Rule, to do to others as I would be done by in like Circumstance; and in all the Expresses of my Charity, let thy Glory, and the Good of my Brethren and the Public, be my sole End; and remove far from me all Pride and Vainglory, for thy Mercies Sake. This and whatever else is necessary to the Perfection of this great Duty, grant me, I beseech thee, O most Compassionate Saviour Jesus. Amen.    

PARABLE VIII. Of the Talents.  Matth. xxv. 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30. 
The Kingdom of Heaven is as a Man travelling into a far Country, who called his own Servants, and delivered unto them his Goods.  
And unto one he gave five Talents, to another two, and to another one; to every Man according to his several Ability, and straightway took his Journey.  
Then he that had received the five Talents went and traded with them, and made them other five Talents.  
And likewise he that had received two, he also gained other two.  
But he that had received one, went and digged in the Earth, and hid his Lord's Money.  
After a long time, the Lord of these Servants cometh, and reckoneth with them.  
And so he that had received five Talents came and brought other five Talents, saying, Lord, thou deliver'dst unto me five Talents; behold, I have gained besides them five Talents more.  
His Lord said unto him, Well done, thou good and faithful Servant, thou hast been faithful over a few things, I will make thee Ruler over many things: enter thou into the Joy of thy Lord.  
He also that had received two Talents came and said, Lord, thou deliver'dst unto me two Talents; behold, I have gained two other Talents besides them.  
His Lord said unto him, Well done, good and faithful Servant, thou hast been, etc.  
Then he which had received the one Talon came and said, Lord, I know thee, that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strewed.  
And I was afraid, and went and hid thy Talon in the Earth; lo, there thou hast that is thine.  
His Lord answered, and said unto him, thou wicked and slothful Servant, thou knowest that I reap where I did not sow, and gather where I have not strewed:  
Thou oughtest therefore to have put my Money to the Exchangers, and then at my coming I should have received mine own with Usury.  
Take therefore the Talon from him, and give it unto him that hath ten Talents.  
For unto every one that hath shall be given, and he shall have abundance; but from him that hath not shall be taken away even that which he hath.  
And cast ye the unprofitable Servant into outer Darkness; there shall be weeping and gnashing of Teeth.  
THE Interpretation of this Parable may be this. By a Man travelling into a far Country, is represented our Saviour's leaving this World, and Ascending into Heaven after he had finished the great Work of our Redemption; and by his calling to him his own Servants, and delivering to them his Goods, is signified his enabling his Disciples with sufficient Grace and the Assistance of his Holy Spirit, to perform that Duty and Service which he requires of them in his Absence.  
By his giving to one Five Talents, to another Two, and to a third but One, according to their several Abilities, is expressed, that God affords his Grace according to men's natural Capacity of serving him, (for there is a previous Ability first supposed, and suitable to that is the number of Talents that are given) and to the Kind and Degree of Service that he thereupon expects from them. He that by the previous Gift of God in his natural Endowments, is capable of doing him great Service, and of being an excellent Example to others; and is therefore by the Providence of God designed for, or actually placed in an eminent Station, and employed in a Service of great Weight and Difficulty; to him is given greater Aid from Above, because he is more capable of improving what he receives to God's Glory and the Good of the Church; and has likewise greater Need of the Divine Assistance, by reason of the Difficulty of the Duty he is to perform. And he that naturally is not so capable, receives proportionably less Aid from Heaven; but yet such as is sufficient to enable him to discharge that Duty which, according to his natural Capacity, is required of him.  
By His Trading that had received Five Talents, and gaining other Five, and his gaining other Two that had received but Two; is shown, that according to the Measure of Grace and supernatural Assistance that Men have received, so should their Improvement be, and that faithful Christians will be careful to make such Improvement: And by His hiding his Talon in the Ground that had but One, is represented the inexcusable Sloth and Idleness of wicked Men, who will not take so much Pains as to improve, though but One Talon, in order to their Salvation.  
By the Lord of those Servants coming after a long time and reckoning with them, is represented the Coming of Christ to Judgement at the End of the World, then to inquire into every Man's Works, and Reward or Punish as there is just Occasion.  
By His receiving the Diligent into his Joy, is expressed the Reward of the Righteous in the Blissful Kingdom of Heaven; and by the Slothful and Wicked Servant, (who was therefore Wicked because Slothful) by his bringing his One Talon to his Lord unimproved, and excusing his Unprofitableness by saying, that he knew him to be a hard Man, unreasonably gripping, expecting to reap where he had not sown, and the like; and that therefore he brought him his own again as he gave it him, fearing to employ it, lest he should have lost it, and yet been obliged to make it good to his Lord: By this is represented the Base Thoughts too many have of God and Religion, as if it were impossible to bear his Yoke, and keep his Commands, he exacting such unreasonable Services from us; but this is only to excuse one Wickedness by another, and shows what wretched Shifts Ill Men are put to, to palliate their great Neglect of their Duty to their Master; as appears by his Lord's answering and saying, Thou wicked and slothful Servant, thou knewest that I reap where I sowed not, thou oughtest therefore to have put my Money to the Exchangers, that at my coming I might have received my own with Usury: By which is represented the Necessity of men's improving their Talon for that very Reason (were it true) which they are apt to plead in Excuse for their slothful Negligence. For to him that looks upon God as so austere a Being, there is more than ordinary Obligation to improve what he has committed to his Trust for that Purpose: And because a Man esteems God as an hard and severe Master, therefore to be idle and negligent in his Service, is a very preposterous Course, and looks as if he had a mind to provoke his Anger against him.  
But indeed, This is the Truth: God is so very far from being an unreasonably severe Master, that He is a most indulgent Parent, and commands nothing but what is very practicable, and highly conducive to the Good and Happiness of his Creatures; which should create a Filial Love and Reverence in us towards him, rather than a slavish Dread. But however, he is not so unreasonably fond neither, as to pass by the Provocations of obstinate irreclaimable Rebels, and clear those that are Impenitent as well as Guilty, that have heinously offended him, and yet take no care to amend and recover his Favour. Though he does not reap where he did not sow, nor gather where he did not strew, yet he expects a due Improvement of what he commits to our Charge, and is ready likewise proportionably to reward our Industry. And this is apt indeed to quicken and encourage us in our Duty, but by no means to scare and affright us from it: For nothing can be more reasonable, than for God to expect we should improve what he bestows upon us for that very end, and that we should obey those Commands of His which are so highly reasonable in themselves; and which he likewise assists us to perform. Let no Man therefore say, God is an unreasonably rigid Master, and his Commands intolerable Burdens; for 'tis abominably false, (as will appear more fully in the Sequel:) But were it true, it would be no Excuse for Sloth and Idleness in his Service, much less for wholly deserting it; but rather, an Argument for double Care and Diligence in it.  
By the Lord of that Slothful Servant commanding his One unimproved Talon to be taken from him, and given to him who by his Industry had improved his Five Talents to Ten; is represented God's depriving those of his Grace and the Assistances of his Holy Spirit, who so much neglect it, and make no use of it to the great Enas for which it was given them, (viz.) His Glory and Their own Happiness; and making still greater Additions of his Grace to such as have well improved their former Stock. And by his commanding the Unprofitable Servant to be cast into Outer Darkness, where shall be weeping and gnashing of Teeth; is expressed their Deplorable Condition in the Regions of eternal Misery and Despair, who make no Improvement of the Talents committed to them; the Deprivation of Grace in this World, being a certain Forerunner of Perdition in the other. It nearly concerns therefore, every Man carefully to improve the Talon committed to him; because unto every one that hath shall be given, and he shall have Abundance, but from him that hath not, shall be taken away, even that which he hath.  
This Parable, thus interpreted, affords us these Six Heads of Discourse.  
First, That God gives sufficient Grace to every sensible Christian wherewith to work out his Salvation.  
Secondly, That God expects from every Man, that he should improve what Grace he has received, and that proportionably to the Measure in which it was given him, and make use of it to the Ends for which it was given.  
Thirdly, That there will be a Time, when our Lord will come to take Account of Men's Improvement of the Grace that was given them, and reward every Man according to his Deserts.  
Fourthly, That there shall be Degrees of Men's Happiness or Misery in the other World, according to the Degrees of their Improvement or Negligence and Carelessness in this.  
Fifthly, That 'tis abominably False and Impious to charge God, as being unreasonably rigid and severe in taking this Account of Men's Improvement, and expecting to find a Good Use made of what he committed to their Trust. And,  
Lastly, That the Condition of the Diligent will be unspeakably happy, and that of the Unprofitable unspeakably miserable; and that both in this World and the next.  
First, God gives sufficient Grace to every sensible Christian, wherewith to work out his Salvation. I say to every sensible Christian, because I would confine my Discourse to the State of such as are Christians; and such of them as have the Use of their Senses and their Reason: For as for those that are out of the Pale of Christ's Church, though Charity will incline us to hope well of them, and that God's Mercy will extend even to Heathens that never yet heard of the Gospel of Christ, and his Spirit assist them to live according to that Natural Law written in the Heart of every Man; yet we can determine nothing in this Case with Relation to them, and have nothing else to do, but to leave them to the Infinite Mercy of God, and pray for their Conversion. And as for such as have been received into the Fold of Christ, and have afterwards proved Idiots, and without the Use of their Reason, their Case is likewise wholly in the Dark to us; and though we need not question, but God's Infinite Goodness, will incline him to pity their Deplorable Condition, yet which Way he will express his Mercy to them we must not presume to say. Hidden things belong to God; the revealed are for us and our Children: Among which I take this to be one, That God gives sufficient Grace to every sensible Christian, wherewith to work out his Salvation.  
And here not to enter into the Endless and most Abstruse Dispute about Predestination (which the less Men trouble their Heads about, the better 'tis for 'em in all Respects) I shall only urge two or three plain Places of Scripture to confirm this Position, and add to 'em one as plain Reason.  
The Places of Scripture, are first, that in 2 Pet. 3.9. where the Apostle says, that God is not willing that any should perish, but that all should come to Repentance; to which is agreeable that of St. Paul to Timothy, 1 Epist. 2.4. God will have, or desires, that all Men should be saved, and come to the Knowledge of the Truth; Now, the next Scripture I will quote, which is 2 Cor. 3.5. tells us, That we are not sufficient of ourselves, to think any thing as of ourselves, but our Sufficiency is of God; and Phil. 2.13. 'tis God that worketh in us, to will and to do of his good Pleasure; and accordingly, says John the Baptist, speaking of our Lord, of his Fullness have we all received, and Grace for Grace, John 1.16. and Ephes. 4.7. To every one of us is given Grace according to the Measure of the Gift of Christ. Which Scriptures put together make this Argument.  
God is desirous of the Happiness and Salvation of every Man; 
2 Pet. 3.9. 1 Tim. 2.4. 2 Cor. 3.5. Phil. 2.13.  but, without his Assistance, and the Aids of his Grace, and Holy Spirit, no Man can arrive at that Happiness:  
Therefore, 
Joh. 1.16. Ephes. 4.7.  he gives sufficient Grace and Assistance to every Man, wherewith, if he be not Idle and Wanting to himself, he may work out his Salvation. For, we can't but allow, that what God desires for every Man, and which no Man can attain without his Aid and Assistance, he will give every Man sufficient Assistance with his own Industrious Concurrence to compass. Otherwise, he would desire that for some, i. e. those to whom he should deny his Divine Assistance, which he knows 'tis impossible for them to attain to; which I think can't be consistent with his Infinite Wisdom.  
This seems to me to be sufficient Scripture Proof for this Position. And to this I shall add this one Plain Reason.  
For, because the Commands of Religion, in order to the attaining the Rewards of it, are given in General, to every Man, and there is no Exception made, but every one that names the Name of Christ must departed from all Iniquity; therefore, every Man must be supposed able to keep and observe those Commands, unless we will be so Blasphemous as to say with the Unprofitable Servant in the Parable, that God is so unreasonable as to reap where he did not sow, to command Impossibilities; and then so unjust and cruel, as to punish Men Eternally for not obeying them. But now, that no Man is of himself able to keep the Commandments, is evident from the whole Tenor of Scripture, and from the sad Experience of even the Best of Men; and consequently, this Ability must be allowed to proceed from the Aid of some other, namely, from him who is the only Giver of every good and perfect Gift, and who giveth to every Man liberally, and upbraideth not. Indeed, he giveth to every Man severally as he pleases, to some more, to some less, to some five Talents, to some two, and to others but one; according to Men's Ability to improve them, and as in his Infinite Wisdom he sees most conducive to his own Glory, and the Edification of the Church; but he is wholly wanting in this Divine Gift to no Man that is capable of improving it, but bestows upon every sensible Christian, Grace sufficient, wherewith if he makes good Use of it, to work out his Salvation.  
And this should have this fourfold good Effect upon us. It should make us unfeignedly thankful to the Infinite Goodness of God, for this his unspeakable Gift; looking upon the Grace he hath bestowed on us, as an Earnest of our Salvation. It should put us upon begging devoutly and earnestly and frequently at the Throne of Grace, for still greater Degrees of this Heavenly Aid, in order to his greater Glory, and our more perfect Happiness; remembering that this is of all the greatest Treasure; and what a Frail Sinful Creature, should above all things hunger and thirst after. For though every Man at first, receives as much Grace as he is able to improve; yet he that has improved what he at first received, is by that his Diligence grown capable of more, and able to make a suitable Improvement: As he in the Parable that had improved his Five Talents to Ten, was capable of Receiving and Improving still more; and accordingly had his Talon given to him who buried it in the Ground, and brought it without any Improvement to his Lord. Five Talents was at first proportionable to his Ability, but by duly improving them, his Ability was much enlarged, and he became capable of, and received more. And to God should all the Praise be given, of all the good Things we perform by means of this his Divine Assistance; reflecting upon the Words of St. Paul, 1 Cor. 4.7. Who maketh thee to differ, and what hast thou that thou didst not receive? And finally, because to all of us is given Grace sufficient to our Happiness; therefore to work out our Salvation with it in fear and trembling, lest by our Negligence and Sloth we fail of this Grace of God, and it be withdrawn and taken from us.  
For in the second Place, God expects that every Man should improve the Grace he hath received, and that proportionably to the measure in which he has received it, and make use of it to the Ends for which it was bestowed upon him.  
For thus we see in the Parable, how angry the Lord was when his Servant brought him the Talon he committed to him, unimproved; he calls him slothful and wicked Servant, and deprives him of his Talon, and gives it for an Encouragement, to him that had made the greatest Improvement, and sentences the Unprofitable Servant to outer Darkness, where is weeping and gnashing of Teeth. And agreeably says St. Paul, 1 Cor. 12.7. The manifestation of the Spirit is given to every one to profit withal. Christianity is not an idle lazy Profession, does not consist in fine Words and specious Pretences, but in an active lively Piety, suitable to every Man's several Ability. He that has received much Grace must be eminent for much Holiness; his Piety must arise proportionably to the Communications of the Holy Spirit which he enjoys, and his Diligence be commensurate to his Strength. He that has received five Talents, must gain other five with them; and he that has received two, other two; and no Man must be without some Increase, though he has received but One.  
The End for which God bestows his Grace upon us, is threefold. (1) For the Advancement of his own Glory; (2) For the Good and Edification of the Church; (3) For our own Happiness and Salvation. And therefore, the more Grace and Assistances from Above a Man has received, the more should he endeavour to glorify God with it, to edify the Church, and by a holy Life, to secure his own Salvation. And he that either makes no use of the Grace that God hath given him, like him in the Parable, who instead of trading with his Talon, hide it in the Earth; or else abuses it to vile and wicked Purposes; is a wicked and unprofitable Servant, and shall be cast into outer Darkness.  
To know when a Man has received plenty of this Divine Grace, and to what Improvement he is consequently obliged; is, for him in the first place to reflect upon his natural Parts and Abilities, upon his Capacity for understanding and considering the great Truths of Religion; and then, what Instruction he hath met with in the School of Righteousness; what plenty of Religious Discourses and Exhortations he has enjoyed; and how frequently he has felt Motions from within to a still more and more holy and exemplary Life: He that hath experienced all this in a great degree, that hath had his pregnant natural Capacity well cultivated by an early and excellent Instruction, and had the whole of Religion plainly laid before him in all the Doctrines, Duties, Rewards and Punishments of it; and been often and affectionately exhorted to live accordingly in all holy Conversation and Godliness, and has frequently felt secret internal Motions and Persuasions to it; this Man has received much more than One Talon at the hands of God, and God will expect from him a proportionable Improvement; and he must abound in every good Word and Work: For unto whomsoever much is given, of him shall be much required; and to whom Men have committed much, of him they will ask the more. But because all Men are not of equal Abilities naturally, neither have the same Opportunities of Instruction and Improvement, nor the same immediate Impulses of the Blessed Spirit; where there is any defect in these Respects, God will abate proportionably in his Expectations; and he that received the One Talon, had he gained but One other with it, would have been called a good and faithful Servant, and been received into the Joy of his Lord.  
Let us all therefore, endeavour to grow in Grace according to the measure of this unspeakable Gift; to perform our Duties, each in his Station, and according to his Ability, faithfully and industriously; that when our Lord comes to make Enquiry into each one's Improvement of his Talon, and call for every ones particular Account, we may all, from the least to the greatest, cheerfully give it up, and receive the immense Reward of a sincere Diligence: For,  
In the third Place, There will most certainly be a Time when our Great Lord will come to take Account of every Man's Improvement of the Grace that was given him, and reward every Man according to his Deserving.  
That there will certainly be a Day of Judgement both of Quick and Dead, when every Man shall be rewarded according to that he hath done in the Body, whether it be good or evil, is a Truth so evident from Scripture, that those who have read, and do believe those Writings, can make no doubt of it: And the Proof of this from Reason, has been so convincingly managed by several Learned Pens, particularly of late by Dr. Sherlock in his Excellent Discourse upon Judgement, that I think nothing can be added to it; I shall only therefore Collect such a Description of that Great Day, and the Proceed in it, out of the Revelations (where it is the most movingly represented) as may incline us all with the greatest Diligence, and immediately, by self-Examination and Amendment of every evil Way, to prepare for that great Audit, that we may give up our Accounts with joy, and not with grief. In the 20th Chapter of the Revelations, ver. 12. after the divine Apostle had given a Description of the Appearing of the great Judge upon his Throne, I saw a great White Throne, says he, and him that sat on it; from whose face the Earth and the Heaven fled away, and there was found no place for them: He proceeds, I saw the dead, small and great, stand before God, and the Books were opened. And another Book was opened, which is the Book of Life; and the dead were judged out of those Things that were written in the Books, according to their Works; and the Sea gave up the dead that were in it, and Death and the Grave delivered up the dead which were in them; and they were judged every man according to their Works: And whosoever was not written in the Book of Life, was cast into the Lake of Fire.  
That is, The Records shall then be laid open wherein every Man's Receipt of Grace is entered, and those whose Works shall be found proportionably good according to the Assistance they have received from Above; or, in the Style of the Parable; that have made an answerable Improvement to the Number of Talents committed to them, their Names shall be written in the Book of Life, and they received into the eternal Joy of their Lord. But those who can then give no good Account of their Talents, show no suitable Improvement in Holiness according to the measure of Grace they have received, shall never see Life, but be cast into the Lake of Fire, which is the second Death. And because so very few will be so wise, as to make due Preparation for this great Day of Account, by improving the Grace God has given them to the great Ends for which it was designed; therefore, as 'tis described Rev. 3.15. The Kings of the Earth, and the great Men, and the rich Men, and the chief Captains, and the mighty Men, and every Bondman, and every Freeman, many of all Qualities and Conditions, from the highest to the lowest; shall hid themselves in Dens, in Rocks, and Mountains, and say to the Rocks and Mountains, fall on us, and hid us from the face of him that sitteth on the Throne, and from the Wrath of the Lamb; for the great Day of his Wrath is come, and who shall be able to stand! May these Terrors of the Lord persuade us to provide in this our day, for the Things that belong to our Peace, before they be hid from our eyes! looking for, by frequent Meditation, and hastening unto, by a diligent Improvement of our Talents, the coming of this dreadful day of God; and being above all things careful, That we be found of him in Peace, without spot and blameless; for God will bring every secret Thing into Judgement, whether it be good or evil, and exactly adapt every Man's Recompense to his Work. Which brings me to the next Thing I am to consider in this Parable; namely,  
Fourthly, That, at that great Day of Account, when every Man's Work is fully known, and his Improvement compared with what he has received; the Diligent shall not only in general be received into the Joy of their Lord, and the unprofitable cast into outer Darkness; but the most Diligent, those that have made the greatest Improvement, shall receive the greatest share of Happiness: And those that have been most careless and Unprofitable, shall be doomed to the greatest misery. That is, in short, there will be degrees of Happiness or Misery respectively, awarded to Men according to the degrees of their Holiness or Impiety.  
I know this has been much questioned by some, and wholly denied by others; and their main Reason against it I conceive to be this: That since the Happiness of the Just in Heaven consists in the Vision of God, or the Excellencies and Beauties of the Divine Nature, which will fill a holy Soul with eternal and inexpressible Delight; for so St. John expresses the Bliss of Heaven, by seeing God as he is, 1 Joh 3.2. and St. Paul, by seeing him face to face, and knowing him even as we are known, 1 Cor. 13.12. And since the Misery of the Wicked in Hell consists in an eternal Banishment from his Divine Presence; for so the Sentence runs that shall be passed upon them at the Day of Judgement, Depart from me ye Cursed, etc. Upon these Accounts it seems to them most agreeable to Truth, that All the Just, being admitted to the Beatific Vision of God, should be equally Happy, and All the Wicked being for ever exiled to him, should be equally Miserable.  
But this Argument, in my Apprehension, is so far from destroying the Doctrine of the Degrees of Happiness and Misery in Heaven and Hell, that I think 'tis rather the best Supporter of it. For, since 'tis very true, that the Happiness of Heaven consists in the Beatific Vision of God, and the Misery of Hell in an eternal Banishment from him; and since 'tis as true, that some good Men in this Life, approach nearer to him, and see more of his Excellencies, and bear a greater Resemblance to him than others, and so become capable of a more intimate Vision of him in Heaven; and some bad Men, on the contrary, wander to a greater distance from him here, and become more unlike him by their great Impieties than other Sinners do; and so become more incapable of that pure and holy Vision, than others that are less wicked: Since this is so, methinks it should be most agreeable to Truth, that those that were the Holiest Men here, should be the Happiest Saints in Heaven, as bearing a nearer Resemblance to the Divine Nature, and consequently capable of a more close and intimate Vision of him; and that those who by their great Impiety beyond other Men, were most estranged from God here, should be banished farthest from him in the Regions of Despair and Darkness, as being the most hateful to him, because the most unlike, nay contrary to him, and the most uncapable of seeing and enjoying him; and consequently feel the most exquisite Pangs of Horror and Despair, the hottest Boiling of Rage and Impatience, and most bitter Remorse of Soul, for bringing this most miserable Condition upon themselves; when once they might with much Ease and Pleasure have avoided it, and been for ever happy in the Vision and Enjoyment of God.  
Indeed, as to plain Proof from Scripture of the Degrees of Misery in Hell, I must confess I cannot recollect any, and would by no means strain God's Word beyond its due Extent; but as to Degrees of Glory and Happiness in Heaven, I think there are several Places of Scripture that plainly enough establish that Doctrine; of which I shall mention but one, and that because 'tis part of a Parable exactly the same in the concealed sense of it, with that I am now discoursing upon, only something differently related by S. Luke. 'Tis in the 19th Chapter, the 15th and 4 following Verses; where we find, when the King came to take Account of his Servants Improvement of what he left in their Hands to trade with in his Absence, he exactly proportioned every Man's Recompense to the Increase he made of what was committed to his Charge; to him that had gained Ten Pounds, with the Pound his Lord left with him, was given Authority over as many Cities; and so to him that had gained Five, proportionably Authority over Five: Which I think can mean no less than this, that where there is different Degrees of men's Improvement of Grace in this World, there shall be as different Degrees awarded of Glory and Happiness in Heaven; and there being great Difference between the Degrees of Christians Improvement here, there will be as great Difference in the Degrees of their Happiness hereafter. And though every Saint in Heaven shall have as clear and intimate Vision and Enjoyment of God as he is capable of, and partake in an agreeable Measure of the Happiness that will flow from such Vision and Enjoyment, and be as Happy as 'tis possible for him to be; yet the Capacity of every Saint will not be equal: Some Souls will be more enlarged than others, and able to receive more Rays of the Divine Glory; and so, though every of those Vessels of Honour shall be full, yet all will not hold alike; and one Star there, will differ from another Star in Glory.  
'Tis true, indeed, that the Mind of every good Man shall then be clarified and refined, purged from the Dross and Soil contracted during its Residence in the Flesh, and rendered more agile and expedite in the Exercise of its several Faculties, and its Knowledge and Love of God vastly improved: But that Souls of less Improvement here, shall immediately upon their Departure from the Body, receive extraordinary new Additions, to equalise them to those of higher Attainments, is hard to imagine; and would mightily discourage the generous Endeavours of Heroic Piety and Exemplary Religion. But, when every Man shall in that glorious Kingdom above, be rewarded according to the Degrees of his Piety; and a great Love to God, and zealous Prosecution of the Interest of Religion, and an eminent Sanctity, shall be crowned with a more than ordinary Glory and Felicity in Heaven, 'twill mightily encourage a holy Soul to forget, with St. Paul, the things that are behind, and press on to what is still before, always aiming at still greater Degrees of Perfection, till Mortality shall be swallowed up of Life.  
The Improvement of this Speculation to Practice is this; That since the Degrees of Glory and Happiness in Heaven, shall be answerable to the Degrees of men's Holiness, and Improvement of their Talents upon Earth; we would run with Diligence the Race that is set before us, and gird up the Loins of our Mind, and set ourselves to the Performance of every thing that is wellpleasing in the sight of God with Cheerfulness; and not pretend Difficulty, when the Reward is so exceeding great, and shall be proportioned to the Degrees of our Virtue. For can we be too happy? Can we be too like God? Can our Crown be too glorious and resplendent? Away then with that mean-spirited Religion which thus lessens and confines our Happiness; let us unfold our Hands, and pluck them out of our Bosoms, and encourage ourselves in a vigorous Pursuit of an excellent Piety; forasmuch as we know, that our Labour shall not be in vain in the Lord.  
Fifthly, In the next Place, I am to show, that 'tis abominably false and impious, with the Unprofitable Servant in the Parable, to charge God with being unreasonably rigid and severe, in taking so strict an Account of men's Improvement of his Divine Grace and Assistances, and expecting to find a good Use made of what he committed to their Trust.  
That God is often charged with such unreasonable Severity, by Men that care not to perform their Duty, is too true to be questioned; and such as love to indulge their vile Affections, and cannot afford to take any pains to be Religious, are frequently heard to say, They serve God as well as they can, and they can do no more; and that such a Religion as we urge Men to, is much too hard for Flesh and Blood: 'Tis a Law fit for Angels than Men; and though they wish they could observe and do it, and can't but consent to the Excellency of it in the Inner Man, yet they find a Law in their Members warring against the Law of their Minds, and bringing them into Captivity to the Law of Sin; and so, the good that they would they do not, and the evil that they would not that they do And they take up with this as a sufficient Excuse; and because God is infinitely merciful and good, they think he will accept the Plea of the great Hardship of his Commands, and their Inability to perform them, instead of Obedience to them. But, (as the Lord in the Parable said to his slothful Unprofitable Servant) Out of their own Mouths will I judge those wretched Persons, that thus mock and abuse God, and deceive their own Souls into Ruin. For, if God be infinitely good and merciful, then certainly, he will not expect any Thing from Men beyond their Ability, nor command their Service and Obedience any farther than they are able to pay it: And consequently, what this merciful and good God commands by All Men to be done without any Exception or Dispensation, and threatens Eternal Misery to such as shall dare wilfully to disobey him; this, Every Man, no question, is able to perform, through the Divine Grace and Assistance; which, as I have before proved, is in sufficient measure given to every Man. And to deny this, is, in effect, to charge God with the greatest Cruelty, Oppression, and Injustice that is possible. For what less, is the giving Men such Commands as they are not able to perform, and withal threatening, and actually inflicting, unconceivable Torments (for such are those of Hell) upon all that shall be found disobedient to the impracticable Law? This would be, indeed, to require Brick without Straw, as the Egyptian Taskmasters did, and then to lay on Stripes for a Failure in the Work; nay, 'twould be infinitely worse, because the Punishment for Irreligion, and not improving our Talents, is infinitely greater, and shall be inflicted to all Eternity.  
Since therefore, God knows whereof we are made, and remembers that we are but Dust, and can tell how difficult his Commands will be to us, and how proportionable our Ability is to keep and do them, better than we ourselves, (for 'tis he that hath made us, and gave us our natural Powers and Faculties, and the Superadditions of Grace and Aid from Above;) since he is infinitely good, and will not overload his Creatures, nor exact impossible Tasks, or such as are extremely difficult, and but one degree below impossible; since he is likewise infinitely just, and will not damn Myriad of poor Wretches to all Eternity, for not making an impossible Improvement of their Talents; and expects only that they should give a reasonable Account, according to what they have received from him: From all this it will follow, Not that therefore a Man shall be excused for pleading Inability, but, that every Man is Able, through the never deficient Grace of that good God to such as heedfully attend to it, to keep his holy, just, and good Commands, and make Improvement suitable to the Talents he hath received; and if, for all this, he perish, his Blood will be upon his own Head.  
Wherefore, let no Man, for the future, be so Impious, as to charge God with expecting impossible Services from his Creatures, or think to palliate his Irreligion by crying out of the extreme Hardship of living like a Christian; but let every Man set hearty and sincerely about his Duty, and he will find, that God's Grace will be sufficient for him to his daily Improvement, and that the Ways of Religion are ways of pleasantness, and all her paths are peace.  
I come now to the last Thing to be considered in this Parable; which is, That the Condition of the diligent Improvers of their Talents will be unspeakably happy, but the Condition of the Unprofitable, beyond Expression miserable; and that, both in this World and in the next.  
First, The Condition of the diligent Improvers of their Talon, will be unspeakably happy, both in this World and that above. In this World, a quiet and serene Conscience will be to them a continual Feast; the Sense of having performed their Duty according to their Ability, of having been good Stewards of the Grace of God bestowed upon them, and that they can give a sincere Account, though not a perfect one, to their great Master, when he shall come to look into their Behaviour in their Stewardship; this, will fill their Breasts with unspeakable Satisfaction, their Soul will be calm, and their Thoughts at Rest in Conscience of their Fidelity, their Life not imbittered with anxious Fear and Dread of a sad After Reckoning; but, like that of a faithful Servant who is in his Master's Favour, steady and easy, and moving cheerfully in the Circle of his Duty, and in joyful Expectation of the Reward of his Diligence, when his great Lord shall advance him from the State of a Servant to that of a Friend and Bosom- Favourite; nay, of a Coheir with himself of the Joys and Felicities of the Eternal Kingdom of Heaven.  
And besides this Serenity and Satisfaction of Mind, and comfortable Prospect of so glorious a Recompense of Reward, (which are Blessings of the first Magnitude, and to which, nothing in this World is comparable) the improving Christian shall have more Talents given him, more Grace showered down upon his Soul; what the Slothful have forfeited, shall be conferred upon him, and he shall abound still more and more in every good Word and Work. And what Condition can approach nearer to the state of Heavenly Glory, than that of a holy Soul thus plentifully stored with the divine Grace? And if Grace and Glory differ only in degree, and the One be but the Completion and Perfection of the other; a Soul so filled with Grace as the improving Soul will be, must needs live a Heaven upon Earth, and have frequent Antepasts of Glory.  
And in that other World, when the Glory shall be revealed, that is prepared for them that love and serve our Lord Jesus in Sincerity; then will their Happiness be as ineffable as endless. It is expressed in this Parable, by entering into the Joy of our Lord; that is, partaking of his Glories and Felicities in the Presence of the Immortal God.  
They shall be conducted (after having given a good Account of their Stewardship) by the Blessed Angels, into the Presence of the great King of Heaven, where they shall see him face to face; and with wondering Eyes and enravished Hearts, behold his Glory, gaze upon his Splendours, and nearly view his Beauty, who is the Fountain of Perfection. He, who is Light itself, and in whom is no Darkness at all, will hid nothing of his Glory from the Eyes of their pure and prepared Minds; but communicate the Knowledge of his most Excellent Nature, to the utmost Capacity of their beautified Souls, and make 'em full of Divine Gladness, with the Joy of his Countenance. Their Apprehensions shall be cleared and brightened, their Faculties act upon this best of Objects vigorously, and without any Hindrance or Distraction; and every View of the Divine Beauty shall discover new Graces and Perfections (for God is an Immense and Fathomless Ocean of Beauty, as Plato excellently expresses it) and their Capacities by every such View shall be enlarged, and made still more and more capacious, for the Reception of a following greater Manifestation. And so, their Love and Admiration of this Divine Being always increasing, and their Enjoyment of him complete and full, to the utmost of their Capacity, their Joy and Happiness will be, like that of God himself; because springing from the same Fountain, Unspeakable and Eternal.  
And since the Reward of a Pious Industry, will be such an Exceeding and Eternal Weight of Glory; methinks we should take off our Affections from these lower Goods, and  no longer upon these vain and worthless Trifles, nor throw away our Love upon that which satisfieth not, and spend our Labour for that which is not Bread; but make it our great Endeavour to be rich towards God, and by improving the Talents he hath given us, lay up a Treasure in Heaven. 
1 Cor. 2.9.  Remembering, That Eye hath not seen, nor Ear heard, neither can it enter into the Heart of Man, to conceive the things which God hath prepared for them that love him. And certainly, that Diligence is well bestowed, which shall be rewarded with a Crown of Glory, Eternal in the Heavens.  
But with the Unprofitable and Slothful Servant it is not so, neither in this World nor in the next. In this World, the Lashes of a guilty Conscience will be unto him a Continual Torment; the Sense of his having carelessly neglected his Duty, and not performing, according to his Ability, the Just Commands of his great Lord; but being an Unfaithful Steward of the Grace of God bestowed upon him, and that he is far from being able to give in a good Account, when his Lord shall come, expecting the Improvement of his Talon: This will fill his Breast with unspeakable Trouble and Perplexity, and embitter all his Worldly Enjoyments with the Mixture of Anxious Fear, and Dread of a severe After-Reckoning; and the terrifying Expectation of his sad Fate that will ensue, will be to him, even like a Hell upon Earth; and cruciate his Soul with unspeakable Pangs and Agonies. And, which is much worse still, the Grace that has so long lain unimproved, shall at length be taken from him; and the Man, as desperate and irreclaimable, be given over, and as 'twere sealed up to Remediless Misery. And in the next World, at that great Day, when he shall be actually called to give Account of his Works, the Dire Sentence of Depart from me ye Cursed into Everlasting Fire, prepared for the Devil and his Angels, shall strike him through with Horror and Confusion; and he shall be driven into Outer Darkness, where he shall Eternally bewail his Miserable Condition, and gnash his Teeth in bitter Remorse for bringing himself to that Place of Torment, by slothfully neglecting the Improvement of that Divine Grace; with which he might, if he would, have worked out his Salvation. Crying out to Eternal Ages in utter Despair, and most tormenting Agonies of Soul, O that I had considered in that my Day, the things that did belong unto my Peace; but now, they are for ever hid from mine Eyes!  
And now, for a Conclusion of this Discourse. Here is in this Parable we see, on the one Hand, all the Encouragement in the World to Diligence and Industry, and a Lively Improving Piety; such as more and more Abundance of Grace, with all the Blessed Attendants of it in this World, and a full Enjoyment of God himself in Heaven. And on the other side, here is, what if duly considered, will make any Man afraid of Spiritual Sloth and Idleness, and not dare to neglect the Improvement of his Talon; for if he does, he shall be deprived of God's Grace here, and doomed to Eternal Misery at the Day of Judgement. Wherefore, let us seriously consider what has been now commented upon this Parable; and beg of God so to bless it to our Good, that we may be inclined by it to make a due Improvement of the Talents he has committed to our Management, to his Honour and Glory, and our own Eternal Salvation.  

The PRAYER.  
MOST Glorious God, the Fountain of Perfection, whom I humbly acknowledge to be the Giver of every good and perfect Gift; I beseech thee assist me with thy Grace, that according to thy Just Expectation, I may make a suitable Improvement of the Talents I have received from thy Bounty, to thy Glory and the Public Good. And may my Industry be excited by this great Consideration, That thou wilt certainly call me to give an Account of my Improvement, and very speedily perhaps; and wilt proportionably reward or punish me in the Eternal World. I thankfully own, most merciful Father, that thou hast given me sufficient Grace wherewith to arrive at the End of my Hopes, and art not at all wanting to me in this unspeakable Gift; O may I not be wanting to myself, and neglect and bury this Precious Talon, but with Diligence and Carefulness endeavour to work out my Salvation with it in Fear and Trembling: Remembering what Confusion I shall be in, how utterly without Plea or Excuse, when for my Wicked Slothfulness thou shalt consign me to outer Darkness, since thou didst enable me to perform all thou expectedst from me And may the unspeakably Happy Condition of the Diligent, encourage me to an Active Persevering Piety, and always to abound in the Work of thee, my Lord; since I know my Labour shall not be in vain; but be rewarded with still larger Additions of thy Grace in this World, and with the Participation, in great Degrees, of thy Glory in the next. O God, assist me more and more with this thy Heavenly Grace, and may I always gratefully acknowledge from whom I have received it, and return thee all the Praise of what I shall do well by thy Assistance, and always fear, lest by my Negligence I forfeit it: That so, faithfully improving the Talon thou hast here committed to my Trust, I may, at the great Day of Retribution hear these Blessed Words, Well done good and faithful Servant, enter thou into the Joy of thy Lord. Which grant, O Gracious God for the Sake of Jesus, thy Beloved. Amen.    

PARABLE IX. Of the Covetous Rich Fool.  Luke xii. 16, 17, 18, 19, 20, 21. 
And Jesus spoke a Parable unto them, saying, The Ground of a certain Rich Man brought forth plentifully.  
And he thought within himself, saying, What shall I do because I have no Room where to bestow my Fruits?  
And he said this will I do: I will pull down my Barns and build greater, and there will I bestow all my Fruits and my Goods.  
And I will say to my Soul, Soul, thou hast much Goods laid up for many Years; take thine Ease, eat, drink, and be merry.  
But God said unto him, Thou Fool, this Night shall thy Soul be required of thee, than whose shall those things be which thou hast provided?  
So is he that layeth up Treasure for himself, and is not Rich towards God.  
THIS Parable was spoken upon Occasion of one of our Lord's Followers, desiring him to Arbitrate between him and his Brother, in a Difference about dividing their Patrimony; for so Verse 13. of this Chapter, one of the Company said unto him, Master, speak unto my Brother, that he divide the Inheritance with me. To this our Lord answered in the 14. Verse, Man, who made me a Judge or a Divider over you? And takes Occasion from that Request to him, rather to advise those that were with him, and all that should hereafter be his Disciples, to take Heed and beware of Covetousness, and that because a Man's Life or Happiness consisteth not in the Abundance of the Things which he possesseth; as 'tis in the 15. Verse. And to make this his Excellent Advice sink deeper into their Minds, he spoke the Parable I am now to discourse upon.  
The Design of it, as we see from the Context, is to draw Men off from Covetousness, or a too eager Desire of heaping up Riches; and to expose the great Folly of being wholly intent upon laying up Treasures in this Life, and taking little or no Care to be rich towards God. For, as that Rich Man in the Parable, whom God had blessed with an extraordinary Increase of the Fruits of the Earth, even to more than his Barns could hold, did entertain Covetous Thoughts of building new ones to hoard it up in, and promised himself much Happiness from that Abundance, Take thine Ease, eat, drink, and be merry, for thou hast Goods laid up for many Years: As this Covetous Rich Man was surprised with a sudden Summons into the other World, and snatched away from the midst of this Abundance, and upbraided with Folly, in trusting in such uncertain Riches; so, and for the very same Reasons, is every Covetous Rich Man an Egregious Fool, that confides in Wealth, and neglects Religion.  
In my Discourse, therefore, upon this Parable, I shall do these Four things.  
First, I shall give a short Description of the Vice of Covetousness;  
Secondly, Endeavour to expose, both the great Folly and Vileness of this Vice; together with all the Ill Consequences that attend it;  
Thirdly, I will answer the Rich Fool's Question which he proposed to himself upon the great Increase he had, What shall I do, because I have no Room where to lay my Fruits? And,  
Fourthly, Show the great Wisdom of not setting our Hearts upon, nor eagerly pursuing Wealth, and of bestowing it as Religion does direct, should it please God in an extraordinary Manner to bless us with it.  
And after all, I will urge this upon Men's Practice, and so conclude this Argument.  
First, I am to give a short Description of the Vice of Covetousness, that we may know what it is that this Parable would incline us to avoid.  
The Covetousness this Parable warns against (for there are several Sorts of it) is an Immoderate Desire of heaping up Riches, or of having still more and more Wealth, after we have sufficient for the Comfortable Support of ourselves and Relatives; that we may for the Future, live in greater Ease and Luxury.  
First, This Covetousness is an Immoderate Desire of Riches; for all Desire of Riches is not Criminal, and a Man may very lawfully desire, and as lawfully, by all due Means, endeavour to procure so much Wealth as is needful for his own and his Families Comfortable Maintenance, and will enable him to be kind to the Poor. But, to desire even this with Impatience, and overgreat Solicitude, is the Sin of Covetousness; and the Sin is very much aggravated when a Man greedily desires still on, when his Comfortable Subsistence, and sufficient Provision for his Family is already provided for.  
Again, immoderately to desire to heap up Riches is Covetousness, though we may inten● afterwards to enjoy them, to eat, and drink, and be merry, and take our Ease the more, as the Rich Man in the Parable purposed to do; for this distinguishes Covetousness from extreme Parsimony and Niggardliness. They agree indeed in this, that they are both an extreme Desire of Riches, but they differ likewise in this, that the Covetous may eagerly desire to get Riches with a Design afterwards as prodigally to spend them, but the Niggard hoards up what he has got, and endeavours to scrape more to it with a Purpose not to make use of it himself, nor to let any body else touch it, as long as he can help it. And these, though they are both very great Vices, yet Niggardliness is, I think, by much the greater of the Two. But 'tis the extreme Desire of heaping up Riches, tho' with a Purpose to enjoy them, that is the Vice this Parable is levelled against; for the Rich Man there intended to enlarge his Barns, and lay up his Increase in them, that he might take his ease, and eat, and drink, and be merry; which is a Kind of Covetousness, that though very many are guilty of, yet few think it deserves to be called by that hateful Name.  
There is one thing more to be explained in this Description of Covetousness, namely, What is meant by such a Proportion of Riches as is sufficient for the Comfortable Subsistence of a Man and his Relatives? And the Answer to this must be in General; (for to Particularise in this Case would be endless) that is sufficient for the Comfortable Subsistence of every Man and his Family, which will secure them, according to their Station and Degree, from Want; and provide Plenty of what is necessary to Life, and health, and decency, though it does not arise to the Pomps and Vanities of the World: For he that hath this, has, no question, what is sufficient for a very comfortable Subsistence to any Reasonable Man. And he that is not satisfied with such a Degree of Wealth as this, will never be satisfied with any, be it never so great.  
He therefore, that at all desires Riches impatiently, much more, he, that when he has a Reasonable Sufficiency of Wealth, covets still more, that he may engross it to himself, and the more indulge his Luxury, to the Neglect of better things, and builds his Hopes of Happiness upon such a Multitude of Riches; is guilty of the Covetousness this Parable was spoken against: And the Folly and Vileness of which Vice, I am in the Second Place to expose, and show what very Ill Consequences do attend it.  
And first, All Immoderate Desire of Riches, upon what Account soever, is a very great Folly. Immoderately to desire any thing is questionless a Folly; for all Immoderation is foolish and unreasonable, as must be acknowledged by every Man at first sight: And immoderate Desire is a kind of Rack and Torture to the Mind, which for a Man in any Case to bring upon himself, is certainly a Folly, and therefore in General, it must be allowed to be a great Piece of Folly, immoderately to desire Riches. But more Particularly it is so upon the following Accounts.  
First, Because 'tis so very uncertain, whether a Man shall attain his Desire, or no. There are so many cross Accidents incident to the Pursuit of Riches, let Men take what Course they will, that 'tis generally the most precarious thing in the World. If a Man crosses the Seas for Wealth, as uncertain as the Winds and Waters are, as numerous as the Rocks and Quicksands, and Sea-Robbers; so great is the Uncertainty, whether that way he shall have what he desires, and heap up Wealth, or no. If, for more Security he stays at Home, and by Domestic Employments endeavours to be rich; whatever his Employment is, he is not sure he shall have Health to pursue it; or if he has, that his Endeavours will be successful; Ten Thousand unforeseen Accidents may destroy a very hopeful Beginning, and one Month may set him further back than he has advanced in Twenty Years; and one unlucky Hit may reduce him to Poverty, after he has arrived almost to the Completion of his Desires. In other Cases, there are some certain Means that seldom fail of their respective Ends; as Learning, where there is an Aptitude for it in Nature, may certainly be acquired by Ingenuous Education, Diligent Study, and Good Conversation; and when there is a Natural Genius likewise, Men seldom fail by Good Instruction and Industrious Practice, of becoming Artists in their several Professions. But Riches do ebb and flow unaccountably; sometimes the greatest Industry fails of them, and they fall unexpectedly upon the Idle and the Negligent; and as often, when Men think they are within their Reach, they make themselves Wings and fly away they know not how. As, when a Child would catch a Grass-hopper, its Motions are so very irregular, that he finds it a very difficult Matter at all to come near it; and when at length, after much Pains, he thinks he has gained his Prize, and eagerly puts forth his Hand to seize it, the nimble Insect leaps to a further Distance from him than before. And even just so (how rustic soever the Comparison may be) is it very often with Men that immoderately desire, and eagerly pursue Riches; there's no regular Way of proceeding that a Man may securely depend upon in the Case; The Ebbs and Flows of Wealth are as various and unaccountable as the Motions of that little Insect, 'tis as hard a matter to come within reach of them, and men are as often balked when they think they have them in their Possession. And this can't but have been the Observation of every Man, that has lived any while in the World, and taken Notice of the Proceed in it; and has been the costly Experience of very many. Now, for a Man immoderately to desire, and impatiently to pursue, what there is no sure and steady Way of attaining; and when, for any thing he can tell, after all his Pains, and the Uneasiness consequent upon his eager Desire, he shall miss of his End; nay, when 'tis a Thousand to One but he shall miss of it (for of a Thousand that immoderately desire great Riches, there is, modestly speaking, scarce One that attains them) for a Man to suffer the Torment of an immoderate Desire of what there is so little Probability of attaining; is certainly a great Piece of Weakness and Folly; and almost as bad, as if a Man should endeavour eagerly all his Days to enclose the Wind in his Fist.  
And this Comparison, as extravagant as it may seem, is countenanced by the wisest of Men; who, in the 5th. Chapter of Ecclesiastes, 16th. Verse, after he had, for Five or Six Verses before, exposed the Folly of an immoderate Desire of Wealth; asks this Question, What Profit hath he that hath laboured for the Wind? All his Days (as 'tis Verse 17.) he eateth in Darkness, or Uncertainty of the Event, and hath much Sorrow, and Wrath with his Sickness; i. e. as 'tis expressed elsewhere by the same wise Preacher, the deferring of his Hope maketh his Heart sick, and much is his Trouble and Vexation in pursuing what is Vanity of Vanities. And therefore with great Reason does St. 
1 Tim. 6.17.  Paul warn Men, not to trust in uncertain Riches, or the Uncertainty of Riches, which a Man is as uncertain of getting, as of keeping when he hath them. And to reassume the former Comparison, as the Wind bloweth where it listeth, and we hear the Sound of it, but cannot tell whence it cometh, nor whither it goeth; so unaccountable are the Motions of Wealth: For all any Endeavours of ours, Wealth will take its own course and change masters or servants rather as it listeth; and though there is a great deal of Noise made with it and about it, yet no Man can certainly say whence it cometh, by what Methods he may be sure to procure it, nor whither it goeth, by what Means 'tis lost by one, and passeth another.  
And this is the first Reason why an immoderate Desire of Riches is a great Folly, because 'tis so strangely uncertain whether a Man shall have that Desire of his gratified or no, nay, a Thousand to One that he shall not. A moderate Portion of this World's Good may be moderately desired by a wise Man, because there is no great Fear of his being disappointed, and Industry is generally rewarded with a Comfortable Subsistence: but impatiently to thirst after great Riches, is an Egregious Folly, because 'tis great Odds, but 'twill be to no Purpose.  
But secondly, should it be to some Purpose thus eagerly to desire and endeavour after great Riches, and the Man gains what he would have; yet, after all, the Purchase is not great, nor will it countervail the Uneasiness the whole Man endures in the immoderate Desire and earnest Pursuit of it. What toilsome Days and restless Nights, what Servitude and Drudgery do those go through who resolve, if possible, to raise large Estates, and greater Families? How many low pitiful things are they fain to truckle to, nay, what is worse, how much cheating and underhand dealing, how much Violence and Oppression is there committed by those that make haste to be rich? What Discontents and repining at (as they think) their slow Progress, how does every Rub and Hindrance go to their very Heart, and their frequent Baulks and Disappointments, pierce them thorough with more and more pungent Sorrows, than all their Wealth, though they have Hearts to enjoy it, will ever make amends for?  
If abundance of Gold and Silver would certainly make a Man wiser and better, if 'twould clear his Apprehension, or strengthen his Memory, or improve his Reasoning; if 'twould make him more prudent and discreet and of a riper Judgement; if 'twould increase Piety and Religion, and promote a Godlike Frame of Spirit; nay, if 'twould but so much as refine a Man's Temper, and make him of more sweet and obliging Behaviour, or regulate the Passions and Affections of the Soul, and help him to Tranquillity of Mind, and cure Anger, and Pride, and Envy, and Lust, and Revenge, or the like; if abundance of Riches would work any of these good Effects, 'twould be worth while earnestly to desire them, and industriously to endeavour to procure them: But, when 'tis so far from this, that the direct contrary is general observable in those that have greatest Riches in Possession; it must, I think, be allowed to be a very great Piece of Folly, for a Man to endure so much for what, when he has it, will not countervail.  
But, though greedy Worldlings may own, that great Riches have little or no Influence upon the Happiness and Improvement of the Inner Man; yet, because a Man has a Body as well as a Soul to take care of, they are thus greatly desirous of much Wealth, because 'twill help them to the Enjoyment of much of this World's Happiness, and acquire what will highly please and gratify the Body; as the Rich Man in the Parable said, they may take their ease, eat, drink, and be merry, when they have much Goods laid up for many Years. I shall therefore in the  
Second Place show, the folly of expecting even this World's Happiness from Abundance of Riches.  
For besides, that the Appetites of the Body are generally observed to be more sickly and depraved in rich than poorer Persons; their Sleep, worse rather than better than other men's; 
Eccl. 5.12.  the Abundance of the Rich will not suffer him to sleep, says Solomon, but the Sleep of the Labouring Man is sweet, eat he little or eat he much; and that Health is much more a Stranger to the Rich than to the Meaner sort, and the Pleasures of having a Body Vigorous and Active, without the Encumbrance of Weakness and Diseases, almost engrossed by the Labouring Poor; Besides this, (which yet alone is enough to prove, that 'tis a folly to expect even this World's Happiness from Abundance of Riches, for without Health, which Luxury destroys the most of any thing, there is no Taste or Relish in any other of its Enjoyments;) there is this One Reason more, among others, that will farther, and I think evidently prove, that 'tis a very great Folly to expect to be happier even in this World, by growing Richer; and it is this, That Riches are of all Things the most unsatisfying, and the most perplexing.  
Other Good Things of this World do in some sort satisfy; and Men are often cloyed with Pleasures, have enough of Mirth and Jollity, of Recreations and Diversions, and the like; and the Mind is, for a while, eased and refreshed by them: But as for Riches, as they increase, the Desire of still more, increases proportionably, nay, rather disproportionably with them; and 'twas never yet known, that a worldly-minded Man ever thought he had enough, but that his Appetite grew keener after Wealth, the more 'twas fed with it: And 'tis not unusual, to hear the greatest Complaints, Murmur, and Repine from the richest Men. And as for the Perplexity that attends Abundance of Wealth, that likewise is as evident to common Observation. The more a Man hath, the more Care he must take to preserve it, the more Quarrels and Law-Suits will he be embroiled in; and when there are Troubles and Commotions in the State, and Times grow dangerous and uncertain, then are the greatest Worldlings fullest of Fears and dreadful Apprehensions; and not only real, but imaginary Dangers, terrify their Unmanned Souls; Things always appearing with the worst Aspect to their troubled Fancies, who have made Gold their Deity, and tied up their Happiness in their Bags. And nothing, certainly, can be more perplexing to a Man's Mind, than such great Fears of losing That, in the possession of which his whole Happiness is concentred.  
And accordingly, Solomon, who had great Possessions, above All that were before him, and gathered him Silver and Gold in such Abundance, that Silver was in Jerusalem common as the Stones in the Street; 
1 Kings 10.27.  after all, says he, Eccles. 5.10, 11. He that loveth Silver shall not be satisfied with Silver, nor he that loveth Abundance with Increase. And what Good is there to the Owners thereof, saving the beholding of it with their Eyes? And even the Eye is not satisfied with seeing neither. And St. Paul says very plainly, That the Love of Money is the Root of all Evil, and they that will be Rich, fall into Temptation and a Snare, 
1 Tim. 6.9, 10.  and pierce themselves through with divers Sorrows; and that Contentment, with only Food and Raiment, is a far greater Happiness. And therefore, good Reason had the Wisest King to say, after all his Increase, and the Abundance he had amassed together, that it was, not only Vanity, but Vexation of Spirit, Eccles. 2.11.  
Now, that which can never , and as it increases, increases a Man's Trouble and Perplexity (which is true, we see, of Riches) is, no doubt, far from conducing to a Man's Happiness in this World; and therefore, 'tis a very great Folly, for any Man to depend upon Abundance of Wealth for Happiness, for 'tis rather, the Cause of much Trouble and Disquietude. Or however, God may suddenly deprive a rich Worldling of all he has by Death, and say, as in the Parable, Thou Fool, this Night shall thy Soul be required of thee, than whose shall those Things be which thou hast provided? For, As we brought nothing into the World, so 'tis certain we can carry nothing out. And thus much for the Folly of Immoderate Desire of Riches, in Expectation of a Happy Life from Abundance. I proceed now to show,  
The Vileness of this sort of Covetousness, and of placing the Happiness of Life in great store of Wealth.  
That 'tis a very vile Thing for a Man immoderately to covet Riches, and place the Happiness of his Life in Abundance of them, will be very evident, if we briefly consider what a Man is, and what Abundance of Wealth is, and what little or no proportion the one bears to the Dignity of the other. A Man is a Creature endowed with a Rational and Immortal Soul, capable of Knowing, Admiring, Loving, and Enjoying God, who is the Supreme Good and the Centre of Felicity. As a Christian, he is an adopted Son of God, Coheir with Christ of a Crown of Glory in the Eternal Kingdom of Heaven, and designed to participate of those Rivers of divine Pleasures that are at God's Right-hand for ever and ever. As for Riches (or Abundance of Gold and Silver, in which  we esteem Riches chief to consist) they are really no better than Heaps of Earth of different Colours, impressed with different Stamps, and made of different Sizes, and to which Men have given a different Value and Esteem, according to their different Colour, Size, and Impression; and which in themselves, are good for little but to be looked on, and which he that would live must part with when he has them, in Exchange for other Things that are necessary for his Subsistence.  
Now, what can be more vile and base, than for so Noble and Excellent a Creature as Man, so far to degrade himself, as to employ his greatest Love, and Admiration, and Desire, upon a Piece of Earth, which was originally made for him to tread upon, and produce Things for his Food and Pleasure! To make that his Master, nay his God, which was made to be his Servant! For a Rational Soul to dote upon a senseless Clod, to neglect the Contemplation of the Excellencies of his infinitely perfect Maker, and admire one of the lowest of his Creatures; to desire a Piece of Earth with the greatest Application, and have no Value for the Immortal Glories of Heaven; to place his Happiness in what is so very much inferior to him, and upon that which is indeed his Happiness to bestow no Thoughts; what can be more vile and abject than this! what more unbecoming the Dignity of the Rational Nature, and of a Creature that has such glorious Hopes! Where is the Reason of a Man, that lays out all his Endeavours to acquire a Trifle, and in the mean time disregards that which is his chief good? and where is the Religion of a Christian, that has been redeemed, not by Corruptible Things, such as Silver and Gold, but with the precious Blood of Christ, as of a Lamb without Blemish and without Spot; where is his Religion, that notwithstanding this, makes Silver and Gold the chief Object of his Affections, and treads under foot the Son of God, and counts the Blood of the Covenant, wherewith he was sanctified, an unholy, or common, Thing, and does despite to the Spirit of Grace, and loves and admires Mammon more than his Saviour? What more vile and brutish than this, what more stupidly ungrateful! This is, to come down to a Level with the Beasts that perish; nay, 'tis to sink much lower; for They act according to their Natural Instincts, and choose as they are directed by their Great Creator, and serve him obediently in that Rank of Being in which he has placed them: But that Man, much more that Christian, that makes perishing Riches the main Object of his Desires and Endeavours, acts directly contrary to the Reason that God has given him, degenerates many degrees below the Dignity of his Nature, disobeys the Orders of his Creator, slights the Heavenly Counsel of his Saviour, despises the Glories and Felicities of the Kingdom of Heaven, and of a Man and a Christian makes himself a vile Muckworm, delighted in nothing Noble and Excellent, but grovelling upon the Earth, as if that were the Centre of his Happiness. And what can more vilify and degrade a Reasonable Soul, made after the Image of God, than such base Affections as these? 'Tis certainly a most vile Degeneracy, and renders a Man the most contemptible Creature in the Universe, both to God and Angels, and all wise and good Men.  
And thus much may suffice to expose the Folly and Vileness of an immoderate Desire of Riches, as in them placing the Happiness of Life. I shall now show  
The ill Consequences that attend it; which (besides that great Perplexity of Mind they cause, mentioned before) are chief these two: (1) It mightily hinders a Man's Progress in Religion, which is the one Thing necessary. (2.) It exposes a Man more than any thing, to the Danger of Apostasy, or falling from the Truth.  
First, An immoderate Love of Riches does mightily hinder a Man's Progress in Religion, which is the one Thing necessary. We may remember, our Lord, in his Interpretation of a Parable (before discoursed of) Matt. 13.22. says, that the Cares of this World, and the Deceitfulness of Riches, like Thorns that spring up with Seed, choke the Word of God, and render it unfruitful; and in another Parable of a great Supper made at the Marriage of a King's Son, 
Matt. 22. Luk. 14.18  by which (as was discoursed upon that Parable) is represented the glad Tidings and Invitations of the Gospel; he tells us, That that which detained Men from it, was likewise the Cares of the World and the Love of Riches; they had Ground to look after, and Oxen to prove, and therefore they could not come to the Wedding Supper. And accordingly, says our Saviour, in as express Words as can be, Matt. 6.24. No man can serve two Masters, ye cannot serve God and Mammon.  
Now the Reason of this is twofold: For first, Nothing so much distracts a Man's Thoughts, as an eager Desire and Pursuit of Wealth; for Riches are so difficult to be acquired (as has been said) and so very slippery when gained; that, as to get them will exercise all a Man's Contrivance, employ all his Thoughts and Attention, and consume his whole Time; so to keep them when once gotten, will, to a Man that knows the Hardship of getting them, and how soon they are lost again, engage him in constant Care and Solicitude to watch his Idol, lest he be deprived of it; and so, his Mind becomes distracted with continual Apprehensions of Danger, and at leisure for no other Thoughts than how to secure his Riches. And this, those that are acquainted with Men much wedded to the World, may soon perceive by their careful anxious Looks, and distrustful Timorous Discourse. Now, the immoderate Love of Riches thus engrossing a Man's Soul; and the great Business of Religion, or making Provision for Another World, and laying up a Treasure of good Works in Heaven, being a Thing that likewise requires Time and Diligence, and a close Application of all our Faculties to the Performance of it; and it being impossible for a Man to attend closely to two Things at once; and the Love of this World, and of the next, being not only different, but contrary the one to the other: How can it be, but that he that eagerly loves Riches, and has his Soul prepossessed with a strong Desire of them, and all his Faculties before engaged in their Pursuit; must move very slowly in the Way of Religion, if he moves at all; nay indeed, rather move backward than forward; and the more he loves the World, grow colder still in his Affections to God.  
Another Reason of this is, Because an Immoderate Love of Money is a kind of Fascination and Enchantment; it casts a Mist before a Man's Understanding, and makes him less sensible and apprehensive of the great Obligation to a Religious Life, and so dulls and stupifies the Soul, that it becomes very little moved with the Sermons of the Gospel. What else should be the Reason of that strange Unconcernedness in the Worldly-minded, though pressed never so home with the Necessity of minding Religion more and the World less, of endeavouring, before all Things, to be rich towards God, and to give of their Abundance to the Relief of the Poor, and not to trust in uncertain Riches, and the like? They give us the Hearing perhaps, and that's All, and go on still in their own Course as earnestly as ever; and if they offer any thing in their Defence, 'tis so strangely weak that a Man can't but admire at it. Sometimes we shall hear them say, they don't know what straits they may be reduced to yet before they die, and therefore they think it but Prudence to provide for the worst; forgetting all the while, that our Lord expressly forbids all such anxious Solicitude for the Morrow, and commands an humble Trust in the Providence of God, who never forsakes those that are moderately industrious, and depend upon him for a Blessing; and never reflecting upon the miserable Straight they will be in at the Day of Judgement, if destitute of good Works, and not able to give a sincere Account of their Stewardship.  
Sometimes these Men will quote Scripture, and tell us, the Apostle says, He that provides not for his own House, is worse than an Infidel, forgetting in the mean time the Words of the same Apostle in another Place, that the Love of Money is the root of all Evil; and those of our Saviour immediately before this Parable, Take heed, beware of Covetousness, for a man's Life consisteth not in the Abundance of the Things which he possesseth. And in Matt. 6.32. Seek ye first the Kingdom of God and his Righteousness, and all these Things shall be added unto you, for your heavenly Father knoweth that ye have need of all these things; 
1 Cor. 6.10. Eph. 5.5.  and that the Covetous are in the number of those that shall never see the Kingdom of Heaven. Of all Vices that we reprove and warn Men against, Covetousness and Worldly-mindedness we find to be most stubborn and irreclaimable; and 'tis very seldom indeed, that we can stop a Man that is in a hot pursuit of Wealth; so strangely bewitching is this Love of Money, and more than ordinary destructive of a true Sense of Religion in the Soul. And accordingly says our Lord, How hard is it for a rich man (one that makes a God of Riches, and confides and trusts in them) to enter into the Kingdom of Heaven! 'tis easier for a Camel to pass through the Eye of a Needle. 'Tis next door to an Impossibility, and nothing but the Almighty Power of God changing his Heart, can make him capable of that Happiness. And St. Paul agreeably, Not many rich, not many mighty are called, and the God of this World hath blinded the Eyes of those that believe not. And the Pythagoreans, by the mere Light of Nature, were sensible of this, and taught their Scholars a Separation from the Affairs of the World, if they would Philosophise well, and find out pure Truth, and the Secrets of Wisdom. Wherefore, we see it highly concerns us, to take no such Thought for the Morrow, but endeavour to lay up a Treasure in Heaven; because, Where our Treasure is, there will our Hearts be also.  
Another very sad Consequence of an Immoderate Love of Riches, is, that it exposes a Man, more than any Thing besides, to Apostasy, or falling from the Truth. St. Paul, 1 Tim. 6.9. says, They that will be rich, fall into Temptation and a Snare; and more expressly in the next Verse, The Love of Money is the root of all Evil; which, while some have coveted after, they have erred from the Faith: and the Event has often proved this true; and the Hopes of gaining, and the Fear of losing Riches, has prevailed with Thousands to turn Apostates to the Truth. For the sake of a little Money 'twas, that Judas betrayed his Master and Saviour; and to tempt with Money, is a way of proceedure so very successful, an Engine so almost , that 'tis made use of by all sorts that would gain Proselytes to a Party; and the great Tempter, with much Confidence, after his other Stratagems failed him, made Offer of Riches to our Lord Himself (as his best Reserve) when he would persuade him to Fall down and Worship him. And so unreasonable a Love have Worldly-minded Men for Wealth, as to be and do any Thing at the Frowns or Promises of him who has Power to give or take away Riches. This has been the Experience of all former Ages, and too much of our own too, and will still be so, till Men grow so wise as to know how to be content with Food and Raiment, and believe our Lord's Words, that a man's Life consisteth not in the Abundance of the Things which he possesseth, and that Godliness with Contentment, is the greatest gain. And therefore, as much as it concerns Men to be constant in the Profession of the Truth of God, that is, as much as their Salvation is worth, so much it concerns them to take heed and beware of Covetousness. For 'tis very true, in more Senses than one, that it is Idolatry. Colos. 3.5.  
Having thus shown, the great Folly and Vileness of an Immoderate Desire of Riches, and of expecting the Happiness even of this Life from Abundance of Wealth, and mentioned two very ill Consequences of this Covetousness; I proceed now to the  
Third Thing I intended to do; which is, to Answer the Rich Fool's Question that he proposed to himself, upon the great Increase he had, What shall I do because I have no room where to lay my fruits? And show, how many good Ways there are of Disposing of Abundance.  
Of all the Ways of bestowing what was more than his Barns would hold (by which I suppose is expressed his having more than was needful to his own comfortable Subsistance) Covetousness would let this Rich Man think of none but of Building New Barns wherein to lay up his Abundance, and then to take his Ease, and eat, and drink, and be merry: He looked no farther than Himself; and the more God's Blessings increased upon him, the more he purposed to live in Luxury and Excess, and Epicurise away that which God gave him to a quite different, and much better Purpose.  
Quod superat non est melius quo insumere possis?  
Cur eget indignis quisquam te divite? quare  
Templa Ruunt Antiqua Deum, cur improbe chara  
Non aliquid Patriae tanto emetiris Acervo?  Horat. Serm. Lib. II. Sat. 2. 
For, every Man whom God has blessed with Abundance, is God's Steward of that Abundance, and must bestow it according to the Will of his great Lord; for so St. Peter, in his first Epistle, chap. 4. ver. 10. As every man has received the Gift, even so minister one to another, as good Stewards of the manifold Grace of God. Now the Duty of a good Steward is thus represented in the 42d Verse of this 12th of Luke, Who then is that faithful and wise Steward whom his Lord shall make Ruler over his Household to give them their portion of Meat in due season? That is, To give the Family their Portion in due Season, is the Duty of a Faithful and Good Steward. Now the Race of Mankind is God's great Family in the World, and some of the Members of this his Family he has made Choice of as his Stewards and Purveyors to provide for the rest, and has according entrusted them with such a share of his Revenue, to some more, to some less, as in his infinite Wisdom he has thought most fit, and ordered them to expend it to the Advantage of his Household, that every one be provided for according to his Needs, and that no Man be suffered, as much as in them lies, to be miserable and perish: And this he requires should be done faithfully, after a moderate Provision first made for themselves and Relatives, as they shall answer it at that great Audit, when every Man must give Account of his Stewardship.  
The Rich Man then in the Gospel, being (as every other Rich Man is) God's Steward, to provide for such as were in Necessity and Want, according to the Abundance God had given him, 'tis an easy Matter to answer the Question he proposed to himself upon his great Increase, What shall I do because I have no room where to lay my fruits? Why, act like a good Steward for thy great Master, and let the Houses of the Poor be the Granaries for the Abundance of thine Increase. Charity to the Necessitous is the best Way of bestowing Abundance; and as many Ways as there are of expressing that Charity (which are innumerable) so many Ways are there of disposing of what is more than needful for our own comfortable Support. To Feed the Hungry, to give Drink to the Thirsty, Harbour to distressed Strangers,  to the Naked, Visits of Comfort and Relief to the Sick, and Freedom to Prisoners; to be a Father to the Fatherless, and a Husband to the Widow, and the like; this is to discharge a good Stewardship; this is what every Rich Man ought to do with his Abundance: And Blessed is that good Servant whom his Lord, when he cometh, shall find so doing; Of a truth, saith our Lord, his Master will make him Ruler over all that he hath; he will commit still more of his Revenue to his Management, bless him with greater Prosperity and Increase, and at last he shall be received into the Joy of his Lord, and Reign with Christ his Great Master, in Glory for ever. Whoever therefore has Abundance, needs not much to perplex himself how he shall bestow it, for the Poor are always with us; and for the Relief of their Necessities, not the Gratifying our own Luxurious Desires, must God's Extraordinary Blessings be laid out.  
Let us now, in the Fourth Place, consider the great Wisdom of not setting our Hearts upon, nor eagerly pursuing Riches, and disposing of them as Religion directs, if it shall please God in an extraordinary Manner to bless us with them.  
If Riches increase, set not your Heart upon them, is excellent Advice of the Royal Psalmist, Psal. 62.10. and very true is that of St. Paul to Timothy, Ephes. 1.6, 10. that while some have coveted after Money, they have erred from the Faith, and pierced themselves through with divers Sorrows; and that Godliness with Content is great Gain; and therefore, wise indeed is that Man, that knows how to be content with his present Portion, and by setting his Affections upon more noble Objects, escapes the Snare of coveting after Wealth. He is free from the most dangerous Passion, the Love of Money being the root of all Evil; and is secure of Quiet and Satisfaction amidst all the Turns and Varieties of Fortune, the great Uncertainties of a false and fickle World: If Poverty should become his Lot, he is prepared for't; he knows there is no Stability in this World's Good, and therefore values it accordingly, and remembers that he has a much greater Treasure in a better Place, of which none can deprive him, and which he shall enjoy to Eternity, and upon that fixes his Affections, and longs for the Happy Time when he shall take Possession of it. While he hath a plentiful Fortune, he acts like a good Steward of his great Lord, and enjoys the Comforts of it by letting those share with him that want a Supply, and thanks God that he is so blessed, as to give rather than receive; and in every respect makes the best use he can of what he has, to the Advancement of the Glory of his great Patron, and the Good of his Brethren; and then can step securely, though Dangers and Misfortunes threaten, if God thinks fit to divert them, and continue to him what he has, he knows he can do it; if not, he knows that all will end for the best at last, and so, cheerfully resigns what God before had lent him: he is satisfied that Happiness does not consist in Abundance, and that a good Conscience is a continual Feast, and therefore, his main Endeavour is to preserve a good Conscience, a Soul clear and unspotted, and with that corpse Fare will relish well, and a homely Garment sit easy upon him; and such Necessaries as these, he that feeds the Ravens; and  the Lilies, will surely provide for him. And he that is thus disposed, must needs be in perpetual Tranquillity and Peace; and very wise consequently in taking that Course, which helps him to those inestimable Blessings.  
As for the Wisdom of disposing of abundance (when God thinks fit to bless a Man with it) according to the Direction of Religion in the Relief of the Poor and Needy; there needs nothing more to recommend it to Christians, than for them to read the latter Part of Mat. 25. where we are informed that the Expresses of Men's Charity shall at the great Day of Judgement be particularly enquired into, and the Charitable rewarded infinitely with Glory and Happiness in Heaven; and the Uncharitable doomed as accursed Persons to departed from God the Fountain of Bliss, into Everlasting Torments, prepared for the Devil and his Angels. And, if so to direct our Steps in this World, as to avoid the Miseries of Hell, and arrive at the unspeakable Happy Kingdom of Heaven, be the greatest Wisdom, then is it the greatest Wisdom, by a Charitable Disposal of men's Abundance to the Poor, to make Provision against that great Day of final Retribution, when Charity shall be so particularly enquired into, and so highly rewarded.  
There remains nothing now to be done, but to urge what has been said upon men's Practice. We have seen in this Discourse how great Folly 'tis eagerly to desire and pursue Abundance of Wealth, that 'tis very uncertain whether ever such Desire shall be gratified or no, and that there is no Satisfaction in the greatest Riches when possessed, and that they are often very suddenly lost again, and then the Grief for being deprived of them will fill the Soul with abundantly greater Trouble than the Enjoyment of them did with Pleasure; and we have seen, as the Folly, so the Vileness of Covetousness, how much a Christian is debased by thus grovelling on the Earth, and placing his Happiness in what is so much beneath him, and neglecting that which is the only proper Object of his Affections, and is of infinitely greater Value than all the Riches of Ten Thousand Worlds; we have seen likewise the ill Consequences of Covetousness, what a great Hindrance it is to, nay, Destroyer of Religion, how it indisposes a Man for the Service of God, and endangers, more than any thing, his steady Adherence to the Truth; we have been directed to much better Ways of disposing our Abundance when we are blessed with it, than either in hoarding it up, or wasting it in Luxury and Excess; namely, in relieving the Necessities of the Poor, which will entitle us to the Reward of a good and faithful Steward, even the Eternal Joy of our dear Lord; and we have seen the great Wisdom of a contented Mind, the Blessedness of not overvaluing Riches, and the great Advantage that will be made by the Charitable Disposal of them, when Christ shall come to take Account of men's Works at the great Day of Recompense. Wherefore, to conclude all in the excellent Exhortation of our Lord immediately after my Text; let none of us take Anxious and Perplexing Thought for our Life, what we shall eat; nor for the Body, what we shall put on, for the Life is more than Meat, and the Body than Raiment, and he that gave the Greater, will, no Question, provide the Lesser. Let us consider the Ravens, for they neither sow nor reap, have neither Store-House nor Barn, and God feedeth them; how much better are we than the Fowls: And which of us by taking thought, can add one Cubit unto his Stature? If we then be not able to do what is least, why take we thought for the rest? Let us consider the Lilies, how they grow, they toil not, they spin not, and yet, Solomon in all his Glory, was not arrayed like one of these. If then, God so  the Grass, which to Day is, and to Morrow is cast into the Oven, how much more will he  us, who very much betray our little Faith in doubting it?  
Wherefore, let us not immoderately seek what we shall eat, or what we shall drink, or wherewithal be clothed, neither be of doubtful, or anxious and too careful Mind, for our Father knoweth that we have need of all these things; but seek ye first the Kingdom of God and his Righteousness, and all these things shall be added unto us, in such a Proportion as Infinite Wisdom and Goodness knows to be best for us. Remembering, that as the Covetous Rich Fool in this Parable, that trusted in his Riches, and proposed to himself much Happiness from a Luxurious Enjoyment of them, was suddenly snatched from them to give Account of his Stewardship; so shall it be with every one that layeth up Treasure for him. self, and is not rich towards God.  

The PRAYER.  
OEternal God, the great Creator and Governor of all things, and whose Wisdom and Goodness in all the Disposals of thy Providence is Infinite; grant me the Wisdom to be contented with my present Lot, and satisfied with a moderate Proportion of this World's Good, and not to be too careful and solicitous in my Pursuit, even of that. For ever preserve me, I entreat thee, from the great Folly and Sin of Covetousness, and may I be so thoroughly convinced of the Uncertainty of Riches, both in the getting and the keeping, how unsatisfying they are when possessed, and the many Snares and Temptations that attend them; as always to preserve a great Indifferency to them, and make it my chief Endeavour to attain the real Happiness of a contented Spirit. Grant that I may be more and more sensible how vile a thing it is to place my Felicity in what is so much beneath me as these Perishing Riches are, and which instead of improving me in what is really valuable, tend to betray me into many vile and hurtful Lusts, retard my Progress in Religion which is the one thing necessary, and too often betray into Apostasy from thy Truth. O grant that I may act like a Man, and a Christian, and make it my chief Aim to be rich towards thee my God, and to lay up a Treasure in Heaven; and if through thy Bountiful Goodness, Riches here increase, give me grace, I entreat thee, not to set my Heart upon them, but to dispose of them so as may most conduce to thy Glory, and the Good of the Community; that making Friends with the Mammon of Unrighteousness according to thy Blessed Will, when these fading Riches shall fail, and be left behind me, my Charity may procure for me a Reception into these Everlasting Habitations, where I shall have a glorious Inheritance that fadeth not away; where neither Rust nor Moth doth corrupt, and where Thiefs break not through and steal, and where my Happiness shall be ineffable, fully satisfying and Eternal. Amen. Blessed God, Amen, Amen.    

PARABLE X. Of the Barren Figtree.  Luke xiii. 6, 7, 8, 9 
A certain Man had a Figtree planted in his Vineyard, and came and sought Fruit thereon, and found none.  
Then said he to the Dresser of his Vineyard, Behold these Three Years, I come seeking Fruit on this Figtree, and find none; cut it down, why cumbereth it the Ground?  
And he answering, said unto him, Lord let it alone this Year also, till I shall dig about it and dung it:  
And if it bear Fruit well: And if not, then after that thou shalt cut it down.  
THIS Parable was spoken upon the News that was brought to our Lord of the sad Fate of some Factious Galileans, whom Pilate the Roman Governor had set upon and destroyed, mingling their Blood with the Sacrifices they were offering. To this, our Lord first made this Answer; Suppose ye that those Galileans were Sinners above all the Galileans, because they suffered such things? I tell you nay, but except ye repent, ye shall all likewise perish. Or those Eighteen, upon whom the Tower in Siloam fell and slew them (another sad Accident that had lately happened) think ye that they were Sinners above all that dwelled in Jerusalem? I tell you nay, but except ye repent, ye shall all likewise perish. And then he added this Parable, that he might further enforce the Necessity of a speedy Repentance and Amendment of Life in all Men; in order to their escaping the Just Judgement of God in this World, and the Eternal Punishments of Sin in the next.  
From what our Lord said to his Disciples upon the sad Fate of the Galileans, and those slain by the Tower in Siloam, think ye that they were Sinners above all, etc. we may, before we proceed to consider the Parable, learn this short, but excellent Lesson; namely, That when sudden ill Accidents befall our Neighbours, we do not presently make Conclusion, as is too often done, (especially where there has been any Enmity or Difference between the Parties) that God has met with them by his Judgements for some Extraordinary Wickedness of theirs, and pronounce them worse Men than ourselves, or others that escape, because they suffer such things; for this is a very rash and uncharitable Sentence, and may be far from Truth: But rather, by God's Severity upon others, be inclined to reflect upon our selves, and humble ourselves before him for our own Iniquities; and entirely resolve to forsake every Evil Way, lest we likewise fall under the like Expresses of his Vengeance in this World, or of infinitely worse in that which is to come.  
In the Parable itself, is represented God's Method of Proceeding with Sinners now under the Gospel from first to last; and it is this.  
First, He plants them in his Vineyard, the Church of Christ; that there, by the good Cultivating of the Ministers of his Kingdom, and the refreshing Influences of his Blessed Spirit upon their Souls, they may become Fruitful of such good Works, as may fit and prepare them for the Enjoyments of his Heavenly Kingdom; to which in due season, they are to be transplanted. After they are thus placed in his Vineyard, and Cultivated by the Sermons of the Gospel, he looks for a proportionable Fruitfulness from them; and that after all his Care and Goodness to them, they would for their Part make him a due Return of the Fruits of Evangelical Righteousness: As, when a Tree is removed from a Poorer to a Richer Soil, and much Care and Husbandry used about it, 'tis expected it should grow and flourish accordingly, and bring forth more and better Fruit. After God has, with much Patience and Forbearance, yearly sought for Fruit from them, and is as often disappointed; his Wisdom and his Justice prompt him to rid his Vineyard of the Encumbrance of those Unprofitable Trees, to remove from the Society of his Faithful Disciples, those that are a Trouble and a Scandal to them; and as Barren Trees are laid aside to be burnt, so to consign them to those everlasting Burn prepared for the Devil and his Angels. But, though in Justice he purposes the Destruction of the Unfruitful, yet his infinite Mercy, through the Intercession of the Compassionate Jesus (the Dresser of this his Vineyard, the Head and Governor of the Christian Church) inclines him to a still farther Forbearance till they shall be cultivated and manured afresh, by the again repeated Instructions and Exhortations of his Servants the Ministers of the Gospel, and the reiterated Motions of the Blessed Spirit of Life and Holiness. And then, if they bear Fruit well, Happy will it be for them; but if not, after that he will cut them down, and utterly destroy them. Of each of these Particulars we shall now discourse in their Order.  
The first is, God's wondrous Care and Tenderness of Sinners in Planting them in his Vineyard, as the Parable expresses it; that is, receiving them into the Church of Christ, where they are cultivated by the Ministers of his Kingdom, and their Souls watered with gentle Showers from Above, the blessed Influences of the Holy Spirit, that they may Flourish and become Fruitful of such good Works as may prepare them for the Felicities of Heaven, to which in due time they shall be Transplanted.  
Before the Coming of our Saviour, the Jewish Church was God's Vineyard, his peculiar Enclosure, and the Subject of his more immediate Care and Government; and all but the Seed of Jacob were excluded as wild uncultivated Trees, and left to Themselves in the Wilderness of the World: For so, in a spiritual Sense, was all but the Land of Jewry, the Lot of their Inheritance. Afterwards, when the Fullness of Time was come, that God would take Pity upon the whole Race of Adam, and receive all Mankind to his Favour; he then enlarged that his Vineyard, and gave a Free Admittance to all that would submit to the Culture and Government of his Eternal Son; whom he sent to break down the former Enclosure, and make it more capacious, even as large as the World itself, and committed it to his Management, made him the great Dresser of this Vineyard, the Head and Governor of this Universal Church; that through his excellent Directions, and the Care and Industry of his Servants, and the Decrees from Above of his Divine Grace and Assistance: And above all, through the wondrous Efficacy of his Precious Blood, with which he plentifully enriched this his new Plantation, it might thrive and flourish, and bring forth Fruit meet for him by whom it was dressed, even the Fruits of the Spirit, and such as are meet for Repentance, such as may advance the Glory of God by the Salvation of innumerable Souls, that none made after his Image might perish, but all come to Everlasting Life.  
God's Vineyard then being thus enlarged, and his Church now no longer confined to a Corner of the World, but by the Coming of Christ made Universal, that all men might come to the Knowledge of the Truth; Man is again, as 'twere, seated in Paradise, and reconciled to God: 'Tis again put into his Power to continue in his Maker's Favour, and after a Happy Life in this World, to be transplanted into that Heavenly Country, where is the Residence of the Divine Majesty, and Rivers of ineffable Pleasures which flow for evermore. As through the Disobedience of the first Adam Mankind was driven out of Paradise, and doomed to Live and Labour amongst Briars and Thorns, as under the Displeasure of his Creator, and then to Die and Return to his Dust; so through the Obedience of the second Adam, even to the Death of the Cross, through the Merits of his Blood, and the Atonement of his Sacrifice, all that sad Sentence and Condemnation is, in a spiritual Sense, reversed, and we are again planted in the Vineyard and Garden of God, recalled from the Portion of Thorns and Briars, and restored to the Favour of our Creator, and at length to change this Corruptible for Incorruptible, this Dishonour and Weakness for Glory and Power, this Natural for a Spiritual Body, this Mortal Life for Immortality; and by this means is brought to pass the Saying that is written, 
1 Cor. 15.  Death is swallowed up in Victory.  
O Blessed Alteration! O happy Change of Misery and Shame for Happiness and Glory! O the Miraculous Love and Goodness of God to Mankind, in thus commiserating our deplorable Condition, and delivering us from the Power of Darkness, and translating us into the Kingdom of his Dear Son, and making us meet to be Partakers of the Inheritance of the Saints in Light! Happy are they who have heard of these Glad Tidings, and are planted in this Spiritual Vineyard, and under the Care and Cultivation of the great Dresser of it Christ Jesus, who have such great Helps and Assistances to bring forth fruit unto Holiness, and consequently such full Assurance of Hope, 
Heb. 6.11.  that the End will be Everlasting Life.  
Let Them give Thanks from the Bottom of their Hearts, whom the Lord hath thus Redeemed, and delivered from the Hand of the Infernal Enemy, and be telling of his Salvation from Day to Day: And let us of these Happy Islands, in the first place, magnify him for this his Infinite Goodness; for none have had a greater share of it than we, none better Planted nor better Cultivated, than the Members of this Church of England; and (which does much advance the Blessing) none were in a more sad and deplorable Condition than the Inhabitants of these Islands before the Preaching of the Gospel. And indeed, what the Prophet Isaiah says of God's dealing with the Jewish Church, which was then his Vineyard, 
Isa. 5.4.  may be very truly said of his gracious Dealing with this our Church, What could have been done more to his Vineyard that he hath not done in it? He hath planted it in a very fruitful Hill, and fenced it by his Providence from the Incursions of its Enemies, and gathered out the Stones thereof, purged it from scandalous Heresies and Superstitions, which are Stones of Stumbling and Rocks of Offence, and built a Tower in the midst of it, guarded it with the Civil Power, making Kings its Nursing Fathers, and Queens its Nursing Mothers, and made a Wine-press in it, furnished it with all Necessaries of Holy Instruction, and the Service of an Excellent Ministry, to enforce the great Truths of Religion, and lay all the Beauties and Excellencies of it before the People. And now, what could have been done more for this Church than the Lord has already done for it? And what an inestimable Happiness is it that we enjoy, who were Born in this Church, early Consecrated to God in Baptism, and thereby planted in this Vineyard, and said with the sincere and unmixed Milk of the Word, plainly and without Reserve, or the cunning Craftiness of Men that lie in wait to deceive: We are invited to a Frequent and Entire Reception of the Sacrament of the Lord's Supper, that great Conveyance of the Divine Grace and Aid, and have as many, and as moving Exhortations to live up to our Holy Profession, as are enjoyed by any Part of the Christian World. What an inestimable Happiness is this! And what great Reason have we, as to bless God for this his unspeakable Goodness to us, so to bring forth the Fruits of Righteousness in great Abundance? 'Tis but Just and Right that we should do it, and God expects it from All that are Planted in his Vineyard, much more from such as have had extraordinary Care and Cultivation bestowed upon them, as we have had. For so, in the  
Second Place, we find in this Parable, that the Owner of the Vineyard came to the Figtree he had planted in it, expecting Fruit from it.  
The Fruit that God expects from Christians that have enjoyed the Means of Grace and spiritual Improvement, is that which is called Fruit meet for Repentance, and the Fruits of the Spirit. Fruits meet for Repentance, are the Advances to a New and Spiritual Life, such as shall demonstrate a sincere Renovation and Change of Mind, a Turning from a Course of Rebellion against God, and Hatred of him, to entire Obedience to him, and hearty Love. But he that to the Profession of Christianity adds Debauchery of Manners, and instead of bringing forth the Fruits of the Spirit, such as Love, Joy, Peace, Long-Suffering, Gentleness, Goodness, Faith, Meekness, Temperance, and such like; Drudges in the Works of the Flesh, such as Adultery, Fornication, Uncleanness, Lasciviousness, Idolatry, Witchcraft, Hatred, Variance, Emulations, Wrath, Strife, Seditions, Heresies, Envyings, Murders, Drunkenness, and such like; such Men as these are, as St. Judas expresses it, Trees, 
Judas 12.  whose Fruit withereth, without Fruit, twice dead, or dead a second Time after they were enlivened by the Grace of Christ, and planted in his Vineyard, where they might have lived and flourished and brought forth much Fruit, well pleasing unto God; and by this their Barrenness, are as 'twere plucked up by the Roots, and to whom is reserved the Blackness of Darkness for ever, and whose End is to be burned.  
When our Lord, as he was returning from Bethany to Jerusalem, saw a Figtree at a Distance, very promising and full of Leaves, and went to it, expecting to find Fruit upon it; but finding nothing thereon but Leaves only, cursed it and said unto it, let no Fruit grow on thee henceforward for ever; he plainly enough told the World, that the Profession of Christianity must always be attended with the Fruits of Piety, that he expects to find it so, and will severely punish where he finds it otherwise. The Leaves of a Figtree are broad and strong, and hang thick, and are of a lovely Colour, and therefore very apt to represent the Profession of Christianity, which makes the fairest Appearance of any Religion that was ever taught the World, and the Title of a Christian does include all that can be supposed excellent and good in a Man. But, as the Figtree, besides flourishing Leaves, bears a Delicious Fruit, and has always upon it Fruit coming to Maturity; so Christianity must not be all Show and Profession, but the Fruits of Holiness must appear as well as the Leaves of Fair Speeches, and the outward Performance of some of the more Customary and Public Duties of it; and, as is observed in the Figtree, there must always be some Fruit growing to Ripeness and Perfection: God expects to find it so, and where he is disappointed, the Fate of the Barren Figtree will be their Portion.  
We are all of us too apt with our first Parents, to cover our Spiritual Nakedness with Fig-leaves, and by tacking together a few External Observances of Religion, think to hid our Shame, and pass for good Servants and Disciples of the Lord Jesus: But this is too thin a covering to conceal our Vileness from his Eye, to whom all things lie naked and open, and who knows the very Secrets of the Heart. He that is indeed a Follower of Christ, and loves him in Sincerity, must walk as he walked, imitating his Example, and treading in his Blessed Steps, departing from all Iniquity, denying himself and all his vile Lusts and Affections, obeying cheerfully the Holy Commands of his great Lord, and giving all diligence to add to his Faith Virtue, and to Virtue Knowledge, and to Knowledge Temperance, and to Temperance Patience and to Patience Godliness, and to Godliness Brotherly Kindness, and to Brotherly Kindness Charity; 
2 Per. 1.5, 6, 7, 8.  for if these things be in us and abound, they make us that we shall be neither Barren nor Unfruitful in the Knowledge of our Lord Jesus Christ; And he only that has thus his Fruit unto Holiness, shall in the End attain Everlasting Life.  
'Tis Fruit then, God expects from Christians, not Leaves; not the Form of Godliness, but the Power of it; not to be called Lord, Lord, but to have his Commands Obeyed. But, since God is infinitely full already, and can receive no Addition to his Inexhaustible Store; since our Goodness extendeth not to him, neither is it any Profit to him that we make our Way perfect: It will not be amiss to inquire upon what Accounts God so strictly and indispensibly requires that we should be Fruitful? And 'tis upon our own Account that we might be happy in this World, and made capable of enjoying the Glories and Felicities of the Kingdom of Heaven.  
First, God expects the Fruits of Righteousness from all that name the Name of Jesus, and are planted in his Vineyard, that they may be happy in this World.  
'Tis the great Design of our good God to make his Creatures happy; and because we are placed in this World to fit and prepare ourselves for Heaven, and are to spend a Life here below; he has given us a Rule, which, if we walk by, we shall be happy here as well as in the world above; and which, if we disregard and deviate from, a double Misery will be our Portion. And in this God deals with us as a wise and good Parent with his Children; he keeps them close to what will conduce to their Happiness, though he himself receives no other Benefit by it, than the Hope of seeing his Off spring happy.  
'Tis for this Reason that our Saviour, the great Dresser of God's Vineyard, and his Servants, the Apostles, so often press the Observance of such Rules as have chief Relation to the Comfortable Living in this World; as with Relation to others, Mercifulness, Charity, Meekness, Forbearance, and Forgiveness of Injuries, Peaceableness, Compassion and Pity, together with exact Justice and Honesty; without which there would be be no Comfort of Society; and Men would be like so many Wild Beasts, preying upon and devouring one another. And with Relation to our selves, we are taught Temperance, and Sobriety, and Chastity, and Moderation in all things, Contentment of Mind, Patience, and the like; without which, neither a Man's Mind or Body would be at Ease, nor taste any Comfort and Happiness in Life. Indeed, God has been pleased to annex the Rewards of Heaven to the sincere and constant Practice of these Virtues, as a further Encouragement to Men cheerfully and diligently to set about them; but 'tis the Happiness of this World that they have a direct Influence upon, and are therefore commanded, and therefore encouraged, that much Sin and Misery might be prevented, and Men might be happy in this lower World.  
For, as for the contrary Vices, as Cruelty and Unmercifulness, Rage and Intemperate Anger, Uncharitableness and Revenge, Strife and Envy, Injustice and Oppression, and the like; these would make a Hell upon Earth, and quite destroy Society and all the Comforts of it, and make the World like a Desert, and force Men to the Shelter of Rocks and Mountains, and Dens and Caves of the Earth: And wherever they should go, if Intemperance and ungoverned Lust, and Inordinate Desire and Use of the Gratifications of Sense, Discontent and Anxiety of Mind, Impatience, and the like, should follow them; their Misery would be endless, and Happiness an utter Stranger to them.  
And therefore, as much as the Happiness of Life is to be valued, so much are we bound to praise and adore the Infinite and Disinteressed Goodness of God, who hath given us such Rules of Living as if observed, will procure that Happiness; and who besides, that we may not fail to observe them, has over and above proposed to us ineffably Glorious Rewards in Heaven if we do, and threatened as great a Misery in Hell if we do not. That is, he has done all that is possible to be done to make a free Agent happy in the World that now is, as well as that which is to come; and therefore 'tis highly reasonable that we give all possible Praise and Thanksgiving to that his Infinite Goodness, and use all possible Diligence to cooperate with his Gracious Intentions for our Good; for 'tis our Happiness that will be promoted by it, not his. And this is the first Reason why God so indispensibly requires of us the Fruits of Righteousness, because 'tis impossible we should be happy even in this World without them.  
A second Reason of this is, because otherwise 'tis impossible we should be happy in the next Life.  
The Happiness of the next Life, we are well assured, consists in an intimate Vision and Enjoyment of God; who is the Fountain of Excellency and Perfection, and consequently of Bliss; and God being an infinitely Pure and Holy Being; and it being necessary to Enjoyment, that there should be a Correspondence and Agreeableness between the Object and the Faculty; no Soul but what is Pure and Holy, is capable of enjoying a Pure and Holy God.  
The Soul therefore of every Man, being, since the Fall of Adam, stained and polluted, full of vile Affections and Lusts, such as render it uncapable of so pure and Divine a Happiness; 'tis necessary that it should be refined and purified, and have Heavenly Affections and Desires planted in the Room of those Vile and Brutish ones, and recover the Divine Likeness which has been so shamefully defaced, that so at length, by the Actual Excercise of the Divine Life here, we may become, in some Measure, capable of enjoying the Celestial Happiness that flows from the Contemplation and Love of the Supreme Good. Or, in the Words of St. John, that being like him in this State of Probation, we may be prepared to see see him as he is, in the Regions of Glory.  
And this, an Observance of the Precepts of our Holy Religion will effect; and they were therefore given that they might effect it. We are exhorted to be poor in Spirit, humble and resigned to the Will of God, that so we may be conducted safely to the Kingdom of Heaven; to hunger and thirst after Righteousness, that we may be filled with Grace here, and Glory hereafter; to mourn for our former Vileness, and Degeneracy, and Estrangement from God, and flee from all Wickedness, and sincerely endeavour a Reformation, that so we may be comforted in the Day of Retribution, and, as good and faithful Servants, be received into the Joy of our Lord. We are urged to Purity of Heart that we may see God, to be holy as he is holy, perfect as he is perfect, pure as he is pure, because he hates Iniquity, and into his Presence no unclean thing can enter, and without Holiness no Man can see the Lord. So that the Reason why God requires that we should bring forth Fruit unto Holiness, is, that the end may be everlasting Life. These are the Reasons why God so strictly and indispensibly requires that we should be fruitful of good Works, after he has planted us in his Vineyard, and cultivated us by his Blessed Son, and his Servants the Apostles, and their Successors, the Bishops, and other Inferior Ministers of his Kingdom. O that Men would therefore praise the Lord for his Goodness, and declare the Wonders that he doth for the Children of Men! Psal. 107.8.  
The third thing this Parable informs us of, is God's Long-Suffering towards Sinners, and that, though he does indeed expect the Fruits of Righteousness from those that are planted in his Spiritual Vineyard, the Christian Church, yet he expects it with much Patience and Forbearance; and is not so extremely rigid as to punish for the first Disappointment he meets with, but waits still further to see if Time will work Amendment: And this is expressed in the Parable, by the Lord of the Vineyard, his coming three Years seeking Fruit on his Fig. Tree, and still finding none.  
Of this Long-Suffering and Forbearance of God, every Sinner that is yet alive is an Argument. Which of the best of us have not been less fruitful than we ought to have been, and then God may with the greatest Reason expect from us, considering the Means of Improvement that we have enjoyed; and this not only for three Years, but for three many times repeated? How many have been wholly unfruitful, and that for Scores of Years, notwithstanding all the Care and Cultivation of God's Ministers; and have been all the while in the Service of the great Adversary of God and Man, doing Despite to the Holy Spirit, Slaves to their vile Passions and Lusts, without Thought of Religion, and without God in the World: And yet, through God's Infinite Mercy and Long-Suffering, are reprieved from Destruction, and still in Possibility of Salvation, upon their entire Repentance, and bringing forth Fruits meet for it for the Future! As many Years as a Sinner has lived since he could discern between Good and Evil, so long has God expected Fruit from him, and so often been disappointed, and so long patiently forborn him; and considering how hateful Sin is to God, how highly provoking it is for his Creatures that have received their Being from him, and all the Blessings they have since enjoyed; nay, for whom his only Son in wondrous Love, shed his most Precious Blood, that he might purchase to himself a peculiar People, zealous of good Works; and who have been so long planted in his Vineyard, and dressed with the greatest Public Care and Tenderness, so that nothing on God's Side is wanting to their Happiness; considering how provoking 'tis for Creatures, under such strong Obligations, to serve and obey him to the utmost of their Powers, obstinately and continually for so many Years to rebel against him: 'Tis indeed a Miracle of Divine Forbearance that any wilsul Sinner is on this Side Hell. But, to our unspeakable Comfort, and our unspeakable Shame too, so it is; and still this is the Voice of the Father of Compassions, Turn ye, turn ye, from your evil Ways, for why will ye die O House of Israel!  
'Tis indeed of the Lord's Mercies only that we are not consumed, and because his Compassions fail not, but are new every Morning; but, though to him belong Mercies and Forgivenesses, yet to us nothing but Shame and Confusion of Face; who have turned our Backs so long upon such Infinite Long-Suffering and Forbearance, and have refused to be entreated to our Happiness. But let us not be deceived, God's Spirit will not always in this Manner strive with us; and he that still despises the Riches of this his Goodness, 
Rom. 2.4, 5, 8.  and is not by it led to Repentance, but after his Hardness and Impenitent Heart, treasureth up to himself Wrath against the Day of Wrath, and Revelation of the Righteous Judgement of God, who will render to every Man according to his Deeds: Indignation and Wrath, Tribulation and Anguish, shall at length (as slowly as it moves) certainly overtake him, and crush him into Ruin.  
For so, in the next Place we are told in this Parable, That when the Lord of the Vineyard had long expected Fruit from his Fig Tree, and still found none; he said, Cut it down, why cumbereth it the Ground?  
And indeed, God's Forbearance and Long-Suffering of Sinners, is so far from being an Encouragement to them to go on still in their Wickedness; that, if they rightly consider it, 'tis a prevailing Motive to a speedy and sincere Repentance. For Forbearance does imply a preceding Gild and Obnoxiousness to Punishment; which, though respited for a Time, is not wholly remitted; but if it be ineffectual to the Reformation of the Sinner, will be at length poured down in full Measure upon his Head. And therefore, when a wicked Man reflects upon his evil Course of Life, and withal sees himself as yet forborn by the offended Majesty of Heaven, and that he lives as securely as better Men; if his Lusts have not quite blinded his Reason, he must needs conclude that this Forbearance of so Just and Holy a God, who infinitely hates Iniquity, and is resolved to punish it, and has declared that he will not finally spare the guilty; is only in order to his Amendment, that so he may have Time to review the Actions of his past Life, and attend to the Miserable Consequences of them, and so be inclined to return to that Obedience to God which hitherto he has so shamefully neglected; because, if he still persists in his Rebellion against his Maker, and is Incorrigible, Mercy shall be turned into Judgement, Destruction shall overtake him like an armed Man, and he shall not escape.  
The Divine Justice in this Case may be compared to the Course of a River; it may be damned up and its Progress hindered for a Time; but unless its Stream be diverted some other Way, 'twill swell till at last it bear down the Obstacle, and rush on with greater Violence for being interrupted in its Way: So here, the great Benignity and Compassion of God's Nature may sometimes interpose between the Stroke of Justice, and the wretched Offender, to see if he will repent and do no more wickedly, that so the Divine Nemesis may steer another Course; but if all this prove at length to no Purpose, if the Man refuse to return and seek after God, he will whet his Sword and make ready his Arrows against the Face of him, Vengeance shall then have its free Course, and Torrents of God's inflamed Anger shall overwhelm his Soul for ever. There are many Places in Scripture to this Purpose, and which are so obvious to every Attentive Reader, that they need not be here recited: And truly, irreclaimable Sinners are so great a Dishonour to God, and Disparagement to Religion, and like a Contagious Pest to Society, that they deserve to be removed to a Place more proper for them, the Habitations of the Devil and his Angels.  
But still the Compassionate Jesus is our Intercessor; and when, after God's long abused Forbearance Justice is ready to strike, he pleads in Virtue of his Blood for a still longer Reprieve: Hoping that at length the Sinner may be awakened by the Sermons of the Gospel, and the inward Motions and Excitations of the Spirit of Life and Holiness, and see and fear his Danger, and return by Repentance, and do no more wickedly. For so in the next Place 'tis said in the Parable, that when the Lord of the Vineyard gave Order that the Barren Figtree should be cut down, the Dresser of the Vineyard, by whom our Saviour is represented, answering, said unto him, let it alone this Year also, till I shall dig about it and dung it.  
Christ is our merciful and faithful Highpriest in things pertaining to God, 
Heb. 2.17, 18.  to make Reconciliation for the Sins of the People, for he knows our Infirmities, and in that he himself hath suffered being tempted, he is able also to secure those that are tempted, and ever liveth to make Intercession for us. 
Heb. 7.25.  He moves for a still longer Respite, and promises to use new Methods that we may become fruitful of such good Works, as will be well pleasing in his Father's Sight, and accordingly cultivates and manures our Souls with repeated Exhortations to Repentance, presses the Discourses of his Ministers still more home upon Men's Consciences, and gives new Aids and Assistances of his Blessed Spirit; provides new Happy Circumstances by his Providence for our Good, such as a Faithful Instructor, Good Conversation and Example, Pious Books and Discourses which may warm and enliven a Sense of Religion in the Soul, and awaken Attention, and soften the Heart of Stone, and render it penetrable by the Arguments of the Gospel, and receptive of the Blessed Impressions of the Spirit of God: That, as loosening the Mould about the Roots of a Tree, and cherishing it with the kindly Warmth of Dung, is very conducive to the spreading of its Fibres, and making it flourish and grow fruitful; so, these gracious Methods of the great Dresser of God's spiritual Vinevard, Christ Jesus, may so influence the Souls of Christians, as to make them bear much Fruit, to the Glory of God, and their own everlasting Salvation.  
This is the last Course that can be taken for a Sinner's Safety; and if this will not prevail with him to take care of his Happiness, there is no longer Hope. 'Tis like the Intercession of a Favourite for a Condemned Criminal, upon Condition of his better Conversation for the future; but if he again returns to his old vile Courses, his Friends then abandon him, as one that deserves to perish. And so here in the Parable, Christ the Beloved Son of God intercedes for a miserable Sinner ready for Destruction, and begs a Reprieve for him, to see if Time and farther Care, will cure his Wickedness; but if this proves ineffectual, there remains nothing but a fearful Expectation of Judgement and fiery Indignation. His Intercessor will then give him over for Desperate, and suffer Justice to take its Course; for so said the Dresser of the Vineyard to his Lord, If after I have digged about it, and dunged it, it bear fruit well; but if not, then after that thou shalt cut it down.  
And this, in the last Place, represents to us the deplorable Condition of such, as after all the Methods of Grace for their Reformation, are still hardened in their Wickedness; Christ will no more appear in their Behalf, no more Thought shall be taken for their Safety, but their Compassionate Intercessor shall then become their stern and inexorable Judge.  
And, when the dreadful Day of Doom shall come, and the miserable Wretches appear before his Throne, to receive the just Recompense of their obstinate Impieties; then shall That Jesus who once so earnestly pleaded with God in their Behalf, pronounce the Dreadful Sentence, Depart from me ye Cursed into Everlasting Fire. Depart from me your Saviour, and once compassionate Mediator between God and You; Be from henceforch and for ever deprived of all Hope of Redemption and Reinstatement into the Favour of my Father; Be banished for ever from all Intercourse with Heaven, without any Intercessor, any propitiatory Sacrifice, any Advocate to plead their Cause, and without any Place for Repentance to Eternal Ages: Depart to the Regions of Endless Horror and Despair, in the Society of the Devil and his Angels. And this is but the just Demerit of your Obstinate Wickedness, who despised the Goodness of God that should have led you to Repentance.  
This is the sad End of Irreclaimable Sinners; this is the Punishment of an unfruitful Profession of Christianity: Wherefore, let those consider this that forget God, before it be too late, lest he pluck them away, and there be none to deliver them; Let them no longer turn the Grace and Forbearance of God into Lasciviousness, but work out their Salvation with Fear and Trembling. For God is just as well as merciful; and though slow to Wrath, and of great Goodness, repenting him of the Evil, yet he will by no means clear the obstinately guilty, but to such is a Consuming Fire.  

The PRAYER.  

I.  
O Merciful God, who hast planted me in the Vineyard of thy dear Son, the Christian Church; and by the Culture of thy Ministers, and the enlivening Influences of thy Blessed Spirit, hast taken tender Care of my Growth, and that I thrive and flourish in all spiritual Excellencies till I be fit to be transplanted to thy Heavenly Paradise; I bless thy infinite Goodness for the Enlargement of this thy Vineyard, so as to extend even to us, though so remote from thy first Plantation; and for those extraordinary Helps we of this Church have, in order to our Increase in all the Fruits of the Spirit: And earnestly beg, that we may not produce Leaves only, the mock Appearances of Christian Virtue, but the Fruit of a sincere Religion, in all the Instances of Holy Conversation.   

II.  
I acknowledge, with Admiration at thy infinite Love to Mankind, that 'tis Our Happiness thou respectest, in thus indispensibly requiring Fruit of us, not any Acquisition to thyself, who art infinitely full already, and the overflowing Fountain of all possible Good: Thou commandest that our Fruit should be unto Holiness, because we shall otherwise be incapable of the blessed End of Everlasting Life, and spend our Days in Misery in this Lower World. O Lord, as is thy Majesty, so is thy Mercy! O make me duly sensible of thy tender Care of my Happiness, and may it never, through my wretched Obstinacy, be in vain! And in vain it would be, were not thy long-suffering wonderful. With what amazing Patience dost thou wait to see if at length I shall be Fruitful! How often have I disappointed thy just Expectations, and yet thou hast still forborn me through thine own Compassions and the Intercession of my dear Redeemer, the Dresser of thy Vineyard, who hath plied me with new Methods of Conversion, fresh Applications to invigorate my Piety, that at the last I may return thee acceptable Fruits, and escape the sad Punishment of Barrenness. Thou hast done all, O blessed God, that can be done to secure the Happiness of Rational and Free Agents: I therefore beg, with all the Earnestness of an awakened Soul, that thy Goodness, Long-suffering, and Forbearance, may soften my Spirit, and lead me to Repentance, and melt me into Shame, and Tears of Penitential Sorrow, for having so long abused the tender Kindness of so good a God. O let not thy Lenity ever extinguish the Dread of thy Vengeance, which though slow is sure; and may I seriously consider, that if this thy Mercy is not effectual to my Reformation, 'twill but add weight to the Eternal Ruin I deserve. May these Considerations, most gracious God, never depart from my Mind till Fruit be added to my Leaves, and I experience the Power of True Godliness; which Thing if thou wilt grant me, then will I praise thee without ceasing, and magnify thy Goodness for ever and ever. Amen, Amen.     

PARABLE XI. Of the Prodigal Son.  Luke xv. 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24. 
And Jesus said, a certain Man had two Sons:  
And the younger of them said to his Father, Father, give me the portion of Goods that falleth to me. And he divided unto them his Living.  
And not many days after, the younger Son gathered all together, and took his Journey into a far Country, and there wasted his Substance in riotous living.  
And when he had spent all, there arose a mighty Famine in that Land; and he began to be in want.  
And he went and joined himself to a Citizen of that Country, and he sent him into his Fields to feed Swine.  
And he would fain have filled his Belly with the Husks that the Swine did eat; and no man gave unto him.  
And when he came to himself, he said, How many hired Servants of my Fathers have Bread enough, and to spare, and I perish with Hunger!  
I will arise and go to my Father, and will say unto him, Father, I have sinned against Heaven and before thee,  
And am no more worthy to be called thy Son, make me as one of thy hired Servants.  
And he arose, and came to his Father. But when he was yet a great way off, his Father saw him, and had Compassion, and ran, and fell on his Neck, and kissed him.  
And the Son said unto him, Father, I have sinned against Heaven, and in thy sight, and am no more worthy to be called thy Son.  
But the Father said to his Servants, bring forth the best Robe, and put it on him, and put a Ring on his Hand, and Shoes on his Feet.  
And bring hither the fatted Calf and kill it, and let us eat and be merry.  
For this my Son was dead and is alive again; he was lost and is found.  
THIS whole Chapter, from the Third Verse to the End, is intended to represent the great Tenderness and Compassion of God towards Sinners; his great Desire that they should Repent, and turn from their wicked Courses; and how highly pleasing to him it is, when they sincerely do so. And this is expressed in Three Parables; The First, of a Man's seeking diligently a Sheep that he had lost, and leaving the rest of his Flock till he had found it; and then rejoicing greatly, and telling his Neighbours the good News, and inviting them to partake of his Joy. The Second is, of a Woman's having lost a Piece of Silver, and seeking very carefully till she had found it; and then, in like manner, rejoicing with her Friends for her good Success. And the Third Parable is, that of the Prodigal Son: And because they are All to the same purpose, 'twill be sufficient to discourse of One of them only; and the Last being the most full and comprehensive, I shall consider That.  
The Occasion of Our Lord's speaking these Parables, was, The Scribes and Pharisees finding fault with him for Instructing and Conversing with Publicans and Sinners; for they looked upon it as very scandalous, and a kind of Pollution, to have any Familiarity with those worst of Men, as they thought them, and murmured against our Saviour, saying, This Man receiveth Sinners, and eateth with them, ver. 2. To this Objection of theirs against him, he answers in the Parables before mentioned, and shows, how unreasonably uncharitable they were, to think much of his Teaching and Conversing with those, who because the vilest of Men, had therefore the most Need of his holy Instructions and excellent Example, that they might be Reformed and Reclaimed from their wicked Practices. For, as he said elsewhere, the Whole have no need of a Physician, but those that are Sick; and therefore he came to Seek and to Save those that were lost, and Not to call the Righteous but Sinners to Repentance. Nay more, he tells them in the 7th and 10th Verses of this Chapter, that There shall be more Joy in Heaven, in the Presence of the Angels of God, over One Sinner that Repenteth, than over Ninety and Nine Just Persons that need no Repentance; or such a total Change of Mind as is in a Sinner that breaks off his vile Courses by Repentance. And farther to explain and enforce this great and most comfortable Truth, and represent it more lively to their Apprehensions, he spoke the Parable of the Prodigal Son; and therein, very naturally and movingly, expresses these Four Things.  
First, The great Extravagancy of Wicked Men, when they give themselves up to the Conduct of their own Wills and Affections, and are weary of the Government of God their Heavenly Father.  
Secondly, The sad Condition such Men quickly reduce themselves to by that their Extravagancy and lose self-willed Course of Life, or in other Words, the miserable Consequences of Debauchery and Riot.  
Thirdly, The sharp Remorse of Conscience that attends such Courses, the Shame and Sorrow for them, and the Resolutions of an awakened Sinner to return again to his Obedience to God. And  
Fourthly, The great Tenderness and Compassion of the Father of Spirits to such as Repent in earnest, and keep their Resolutions; His Readiness to receive them again to his Favour, and great Joy for their Return, Because they were dead but are alive again, were lost but are found. Which last Particular is the Reason of the greater Joy that is in Heaven over one Sinner that Repenteth, than over Ninety and Nine Just persons that need no Repentance; and is a very satisfactory Account of our Lord's so often Conversing with and Instructing Publicans and Sinners: For they had the most need of that great Physician of Souls, and consequently their Salvation would cause the greatest Joy in Heaven; and therefore our Compassionate Saviour so industriously endeavoured their Conversion, And, had the Pharisees had any of that Goodness in them they so much pretended to, they would have rejoiced at our Lord's Charity, and admired and loved him for it, rather than have murmured at it as they did, and used it as an Objection against him.  
The first Thing expressed in this Parable is the great Extravagancy of Wicked Men when they give themselves up to the Guidance of their own Wills and Affections, and are weary of the Government of God their Heavenly Father. 'Tis represented here, by a Prodigal Youngman's leaving his Father and rambling into a far Country, and there wasting his Substance with Riotous Living.  
Impatience of Government and Restraint, and a Desire of being Free, and at Liberty to follow their own Inclinations and Propensions; is that which first prompts Men, with the young Prodigal in the Parable, to leave their Heavenly Father, and get as far from his Government as they can; and when they have laid aside the Thoughts of Religion, then to take their Swing, and do what seems good in their own Eyes. And with this fancied Liberty they are at first mightily pleased, and wish it could be always so; that is, that there were no God, or no Religion to awe and confine their Desires; but that they might be a Law unto themselves, and their own Will the sole Measure of their Actions: For so the Foolish Youngman in the Parable, we read could not be satisfied till he had his Fortune in his own Hands, to dispose of as he listed; Father, give me the portion of Goods that belongeth to me; and as soon as he had it, he got as far from his Father as he could, and then, denied not his Soul whatever it desired, or as the Parable hath it, Not many days after, the younger Son gathered all together, and took his Journey into a far Country, and there wasted his Substance with Riotous Living.  
And just so it is with a Sinner. He finds Religion will oblige him to a serious and circumspect Conversation, and that if he continues in the Family of the Faithful, he must live soberly, righteously, and godly in this present World, and deny his Bodily Appetites and Desires, and keep them under Subjection to the Spirit; and imitate the Excellencies of his Heavenly Father, be holy, pure, and perfect, as he is, because he abominates Iniquity, and into his Presence no unclean Thing can enter. But these are hard Say; this is a Servitude that he looks upon as unsufferable; and he has (as he thinks) a much easier and pleasanter way of Living in his Eye, and which he longs to experience; and therefore resolves, once for all, to shake off the galling Yoke of Religion, and get as far from the Government of his divine Parent as he can, and become his own Master; and then he thinks he shall be happy. So blinded are Sinners by the Deceitfulness of Sin, as to shun Happiness and embrace Ruin; to look upon the Glorious Liberty of the Sons of God as the greatest Slavery, and exchange it for the vile Drudgery of Vice; to run from that blessed Being who is the Fountain of Perfection and Happiness, and insist in the Track that leads to Eternal Ruin! An unfortunate End is always the Consequence of lawless Liberty; and as a Ship without a Helm or Governor, instead of arriving at the Haven, is soon split upon Rocks, or overwhelmed with Quicksands; such is the Case of a Sinner, that impatient of the gentle Restraints of Religion, is resolved to quit it, and take his own Course.  
But why should Men be so weary of the Government of God, and desire so earnestly to be at their own Disposal? Is not Religion the most Reasonable Service? And should it not be the greatest Pleasure to a Rational Creature to act according to the best Reason. Is not God the wisest, the most powerful, and the most kind and indulgent Being too? And is it not more eligible to be governed by infinite Wisdom, and directed in the right Track to Happiness by infinite Goodness, and shielded from Dangers by infinite Power; than to be hurried on by the blind Force of brutish and unruly Passions to our Unhappiness and Destruction, and expose ourselves to all the Malice of Hell, by yielding to the Temptations of the Devil, and forfeiting the Protection of the Almighty? Certainly, if Men would but consider, instead of desiring with the Prodigal Son, to be free from the Government of this our Heavenly Father, and to take their own Course at a Distance from him; they would say with Holy David, One Day in thy Courts is better than a Thousand, I had rather be a Doorkeeper in the House of my God, than to dwell in the Tents of Ungodliness; and confess in the Words of our Church, that his Service is perfect Freedom. And the silly young Prodigal in the Parable soon found by a costly Experience, the Difference between living under the mild and prudent Government of his Father, and being left to the Conduct of his own ill instructed and green Head. But before I proceed to this Consideration, I shall briefly show how fitly Vice is represented by Prodigality.  
Prodigality, in the Words of this Parable, is wasting a Man's Substance or Estate, in riotous or profuse and extravagant Living; or without any Regard to the future, squandring away what he has in excessive Luxury: And therefore a wicked Man is certainly the greatest Prodigal in the World, because he wastes and destroys what is of the greatest Value and Esteem, and that in the most profligate Manner, without any thought of what shall be hereafter, only that he may gratify his present Appetites and Desires. For,  
First, Nothing is a more substantial Good, and more to be prized and carefully preserved than the Grace of God, or those Blessed Motions and Inspirations of the Holy Spirit, whereby Men are inwardly inclined to pursue what will make for their Eternal Happiness, and dissuaded from, and warned to avoid what will bring them to endless Ruin. Now this Grace of God a Sinner turns into Lasciviousness; despises and neglects, nay resists the Motions of the Spirit of Life and Holiness, and closes with the Temptations and Suggestions of the Spirit of Vileness and Impurity; and does this so continually and with so much Obstinacy, that he daily wastes that inestimable Treasure, and more and more grieves that Blessed Spirit, and forces him to withdraw his Influences, till at length they are quite extinguished in his Soul, and a desperate spiritual Poverty succeed, an utter Want of that Divine Grace, which they so profligately wasted when they had it. And no Poverty certainly so miserable as that which will starve and famish the Soul, and bring it to Eternal Death; and therefore no Prodigality like that which squanders away that which is the only Nourishment of the Spiritual Life: Especially if we consider for what it is that a Sinner is thus prodigal of so great a Treasure, namely, the gratifying a few Brutish Lusts, and the acting such Vices as bring no true Satisfaction along with them, but are full of Vexation and Disappointment in this World, and will at last sink the Soul into the lowest Hell.  
Secondly, Time is likewise a very substantial Good, and highly to be valued, and carefully improved, because 'tis the only Opportunity we have of securing our main Interest, the Happiness of Eternity; and when Time shall be at an End, that is, to every particular Person when Death shall put a Period to this Life, then comes that Night in which no Man can work, than the Opportunity shall be for ever at an End, and according as Men have improved or wasted their Time in this World, so shall their Eternity be happy or miserable in the next. And therefore, he is indeed very foolishly prodigal, who without any Thought of hereafter, wastes this precious Treasure, this only Opportunity of making himself for ever happy, in Vanity and Folly, in pleasing and humouring his Body, and neglects the Improvement of his Soul; and instead of working out his Salvation with Fear and trembling, secures to himself Eternal Misery. And this does every wilful Sinner, when, with the Prodigal in the Parable, he wastes this his Substance in Luxurious and Riotous Living, and studies nothing but how to gratify the lower Life, looking no further than this present World for Happiness, till his Opportunity be quite lost, and he is surprised into an unchangeably Miserable Condition, because when 'twas put into his Hand to make himself happy if he would, he neglected it, and chose the Track to Ruin.  
Thirdly, The Glorious Reversion of our Heavenly Inheritance, is a Treasure likewise that can never be sufficiently valued; for Eye hath not seen nor Ear heard, neither can it enter into the Heart of Man to conceive, the Felicities and Glories of it. Now this, we are assured by him that cannot lie, and whose it is to bestow, shall be the Reward of Virtue and sincere Religion; all this is laid up for them that love God and keep his Commandments. And therefore, for a Man that knows all this to be so, prodigally to throw away all Expectation of, and Title to such a Reversion as this, upon such low and profligate Accounts as the wallowing in the filthy Pleasures of a Goat or a Swine, or the heaping up Treasures of Gold and Silver which are as unsatisfying as they are uncertain and perishing, or for the Sake of a little empty Honour, or the like: This is the very Height of profligate Extravagancy, and such, as one would think, no sensible Man should ever be guilty of.  
Upon these and many other, nay, indeed all Accounts, 'tis very true that a wicked Man is the greatest Prodigal in the World; for he wastes and throws away what is of highest Value to a Man; and that, for what is no better than Vanity and Vexation of Spirit.  
And thus much for the first thing expressed in this Parable, viz. the great Extravagancy of ungodly Men, when they give themselves up to the Guidance of their own Wills and Affections, and grow weary of the Government of God their Heavenly Father: Like the Prodigal Son, they waste their most precious Substance, in riotous and profligate living.  
The second thing expressed in this Parable, is the sad Condition such Men soon reduce themselves to by that their Extravagancy and lose self-willed Course of Life; or in other Words, the Miserable Consequences of Debauchery and Riot, and of following so Blind a Guide as men's unruly Passions and Lusts. For so in the Parable, when the prodigal Young Man had spent all, there arose a mighty Famine in that Land, and he began to be in Want, and went and joined himself to a Citizen of that Country, who sent him into his Fields to feed Swine: And he would fain have filled his Belly with the Husks that the Swine did eat, but no Man gave unto him.  
The first ill Consequence then of this Prodigality or Lawless Extravagant Living, is Spiritual Want; or a Scarcity and Famine of the Divine Grace in the Soul; which is by so much more to be dreaded than a Famine of Provisions for the Body, as Eternal Misery and Death is more terrible than Temporal. The Grace of God, is questionless the Nourishment of the Divine Life; and which, if once withdrawn, will leave the Soul dead in Trespasses and Sins: Now an obstinate Course of Disobedience to the Divine Will, drives out that Life-giving Power, and makes the Soul uncapable of Vital Union with so pure a Spirit; and, as a Humane Soul is forced to leave a Body rotten and wasted, and unapt any longer to entertain it, so this Divine Spirit is thrust out from a corrupted sinful Soul, And consequently, there must be a famine in that Soul of that Heavenly Bread which is absolutely necessary to eternal Life; and the Consequence of that is Eternal Death.  
And certainly, no Man that considers what a Dismal Condition that Soul is in, which is reduced to such Extremity of Spiritual Want as this; how full of Horror and Despair as doomed to endless Misery, and sealed up to Destruction, which he sees daily nearer and nearer approaching, and no way to escape, but (like a Wretch immured between two Walls, there to be starved to Death) in continual Expectation of her sad End: No Man that considers this, with that Seriousness he ought, but will be very careful not to waste what is so necessary to his Spiritual Subsistence; i. e. by no means grieve, or resist, or quench that Life-giving Spirit, by whom all true Religion lives, and moves, and hath its Being, and which if neglected and opposed will be withdrawn, and that perhaps for ever. If like Esau, we sell this inestimable Blessing for a Mess of Pottage, forfeit the Food of our Souls that we may indulge our Sensual Appetites, we may fear that a Spiritual Famine will be our Punishment, and no Place left for Repentance, no Blessing remaining for us, though we seek it earnestly with Tears. As the Prodigal in the Parable, when, after he had wasted his Substance in riotous Living, and then wanted, and was ready to perish with Hunger, so that he would have been glad of the meanest and coarsest Fare, would fain have filled his Belly with the Husks that the Swine did eat; even that he could not obtain, for no Man, says the Parable, gave unto him.  
Another ill Consequence of this Spiritual Prodigality, and lose wicked Course of Life (and to name no more amongst a numerous Train of them) is, that it extremely degrades and debases a Man, and engages him in the vilest Drudgery imaginable, the serving Bestial Lusts, and Devilish Passions. This is expressed in the Parable by the Prodigal's being sent into the Fields to feed Swine; a thing the most abject in it self, and the most detestable to the Jews (to whom our Lord spoke the Parable) who were taught by their Law to esteem that Creature among the most unclean. And as low or lower than this does he debase his Nature, who, neglecting the Noble Precepts of Religion, makes his Sensual Appetite the Rule and Measure of his Actions. For what more Beastly and Detestable than ungoverned Lust? The wretch himself that is guilty of it is ashamed publicly to commit it, and taketh Advantage of Holes and Corners, and the Night to hid his abominable Wickedness, and his own Blushes that attend the Commission of it  
What puts a Man upon more pitiful and unmanly Shifts to attain his Desire? What sneaking and cringing to a base Strumpet, and her base Servants, before Access can be had to a Neighbour's Bed, or a Virgin Innocence defiled?  
And as much may be said of the Shame of Drunkenness, that Swinish Vice, which makes a Man more vile and despicable than the foulest of Brutes. 'Tis a Vice every Way odious and unmanly, and full of the most detestable Consequences, and branded with the basest Character, even by Infidels: And so of all other Sensual Vices, the Shame and Baseness is notorious.  
These Devilish Passions likewise, to which Men become subject that throw off the Government of Religion, such as pride, Vainglory and Hypocrisy, Envy, Hatred and Malice, and such like; do greatly defile our excellent Nature, and are the greatest Disparagement to those that suffer their Minds to be infested with them; as would be soon apparent, could we but persuade them to so much Seriousness as to recollect with themselves how odious these Vices have appeared when they have met with them in other Men. And if they look so ill in others, certainly not Man can be so besotted as to think them amiable Qualifications in himself; but must confess, that whoever is so foolishly prodigal as to waste and squander away what is of real Excellency, as Virtue is in the Eyes of all Men, and gives himself up to such Devilish Passion as those before mentioned, and the Service of such vile Lusts; Debases himself much lower than that vile Office of serving the vilest of Brutes. Great Reason therefore have such Men seriously to bethink themselves, and attend to the Remorse of their Consciences, which goes along with such Courses, and being once awakened, resolve to return again to their Obedience to God. Which is the  
Third thing expressed in this Parable, by the Prodigal Son's coming to himself, and thus reasoning. How many hired Servants of my Father's have Bread enough and to spare, and I perish with Hunger! I will arise and go to my Father, and will say unto him, Father, I have sinned against Heaven and before thee, and am no more worthy to be called thy Son, make me as one of thy hired Servants.  
Misery, and Shame, and Repentance always tread close at the Heels of Wickedness; and indeed, so much Misery and Shame, as Sin is the Occasion of, must needs make any Man that considers and is not hardened in his Iniquity, to repent and be sorry that ever he committed it. When ye were the Servants of Sin, says the Apostle to the Romans, 
Rom. 6.20, 21.  ye were free from Righteousness; ye had what ye desired, and lived without God and Religion in the World, and were a Law unto yourselves (as the Prodigal, weary of his Father's Inspection over him, desired his Portion and went into a far Country, and there lived riotously and without Control) But what Fruit had ye of those things whereof ye are now ashamed? For the End of these things is Death. And this the young Prodigal found too true likewise by a sad Experience, and wasted what he had and was ready to perish with Hunger, and glad to submit to the basest Servitude for Sustenance, and at last was fain, with much Shame and Repentance, to return to his Father, and humbly confess his Folly and Unworthiness to be called any more his Son, and desired only the Favour of being made as one of his hired Servants. The Works of Darkness, as St. Paul says, are always unfruitful of any thing that is really satisfying and good; but bring forth Briars and Thorns in Abundance, many Troubles and Vexations, wherewith to tear and torment the miserable sinful Soul.  
Let us consider a little more particularly this Resolution of the Prodigal to return to his Father, and when it was that he took it up.  
The Parable says, he made this Resolution, when he came to himself, and considered how many of his Father's hired Servants had Bread enough, and to spare, while he that was his Son was ready to perish with Hunger.  
Indeed, every wicked Man is beside himself, out of his Reason and his Wits; 
Quem mala stultitia & quaecunque inscitia veri  
Coecum agit, insanum Crysippi porticus & grex.  Horat. Serm. Lib. II. Sat. 3. 
— ubi parva  
Stultitia, hic summa est insania: Qui sceleratus,  
Et furiosus erit,—  Horat. ibid. For what Man of a sound Mind would act so strangely and make such disadvantageous Choices, as a Sinner does? Who with his Wits about him would take all Ways possible to make himself miserable to all Eternity, and when at the same time too, he might with less Trouble make himself eternally happy? Who, that could make use of his Reason, would choose to enjoy the Happiness of a Brute, a Goat or a Swine for Instance, rather than that of a Man or an Angel, nay, of God himself? Who but a Fool or a Madman would part with the certain Reversion of a Crown and Sceptre, for the present Possession of a Bag of Counters? And yet, this does every obstinate Sinner do, and therefore may well be said to be void of Reason, and beside himself; but, because he is wilfully so, and will not make use of his Reason to the Purposes for which it was given him, his Madness is his Fault rather than his Misfortune, and the Extravagances of it will be without Excuse.  
In this moral Frenzy was the Prodigal in the Parable, when he left his Father and wasted his Substance afar off in Excess of Riot; till at length the sad Consequences of his Extravagancy, brought him again to his Reason; and when he came to himself, he resolved to arise and return to his Father, etc.  
A Man's coming to himself, in a Religious Sense, is the making use of his Reason in reflecting upon the past Errors and Miscarriages of his Life; in considering the many sad Consequences of Vice, and the great Obligation we have upon all Accounts to live religiously, and fully purposing upon such Consideration, to break off all evil Courses, and live for the Future as becomes Men and Christians. For a Man is never more himself, than when he exercises his Reason upon the best of Objects, Religion; and considers how he may best conform himself to the Holy Rules of Christianity, and purposes to do accordingly: And he that suffers himself to be hurried on by impetuous Passions and unruly Lusts, to commit vile Actions, and neglects to make use of his Reason to govern and keep in order his Affections, acts more like a Brute than a Man, and is not yet come to himself.  
Consideration is indeed the Life of both speculative and practical Religion; and then 'tis, that Men believe and live amiss, when they cease to consider as they ought. For, there is so much of Truth and Evidence in the things a Christian is to believe; and the things he is to do, are so excellent in themselves, and so conducive to entire Happiness both here and hereafter; that no Man, that duly considers and attends to either, but will be powerfully inclined to assent to the one, and practise the other, and be no longer an Infidel or Heretic, or live a vicious irreligious Life.  
'Twas Consideration made the Prodigal Son resolve to return to his Father, and humble himself before him; and could the Sinners of this Age be persuaded seriously to consider and weigh things together, they would soon see Reason enough to convince them that 'tis their wisest Course to live at another Rate than formerly, and put an End to their Extravagances by Repentance.  
But what did this Prodigal consider when he came to himself, that so powerfully inclined him to return to his Father with such an humble and shameful Confession of his Extravagancy? 'Twas this; How many of my Father's hired Servants have Bread enough and to spare, and I perish with Hunger? He found by a woeful Experience, that however uneasy 'twas to him formerly to be under his Father's Eye, and in Subjection to his Commands; 'twas by far a happier Condition than that, which by his Prodigality he was then reduced to: The meanest of his Father's Servants was in happier Circumstances than he, and therefore he thought it his wisest Course to arise and return to his Father. And so would it be with a Sinner, would he but compare a Virtuous and Vicious Course of Life together. He would find by his own sad Experience if he would but attend to it, that all his Extravagances, from which at first he expected to reap so much Happiness, are not only Vanity, empty and unsatisfying, but likewise Vexation of Spirit; full of Troubles and Misfortunes, attended with Shame and Disgrace, inward Remorse and Gripe of Conscience, and dire Forbodings of the Wrath to come. And this would soon convince him of the much greater Happiness of Obedience and Submission to the Will of God; for that has none of all this Misery, but Peace of Conscience, inward Contentment and Satisfaction of Mind, and the comfortable Expectation of Eternal Happiness in the Presence of God. And the Conclusion of such Considerations, would be, his Resolution to arise and go to his Heavenly Father, and with much Humility and sincere Contrition say unto him, Father, I have sinned against Heaven and before thee, and am no more worthy to be called thy Son, make me as one of thy hired Servants. And indeed, the poorest good Man that is a diligent and faithful Servant of God, is in an infinitely happier Condition than the greatest wicked Prince; he experiences more true Happiness even in this World, and when he shall hear the joyful Sound at the Day of Judgement, Well done good and faithful Servant, enter into the Joy of thy Lord, and wicked Emperors be thrust away, with I know you not, depart from me ye Workers of Iniquity; then shall all the World discern between the righteous and the wicked, between him that serveth God, and him that serveth him not: The former shall have Bread enough, and to spare, their Happiness shall be complete and full; while the latter shall perish with a keen Hunger after what they shall never enjoy, and for ever be sent empty away.  
After the Prodigal had considered himself into a Resolution of returning to his Father, he put his Resolution into practice, and arose and came to his Father, and said, Father, I have sinned, etc.  
And truly, 'tis not bare resolving that is sufficient to Amendment of Life; we must act agreeably, and that immediately too, or else our Resolutions, though never so earnestly made, will vanish into nothing, and the Breach of them still more increase our Gild. For, when a Man has proceeded so far towards a new Life, as to resolve to forsake every Evil Way, and no longer to insist in his former Vile Courses; 'tis a sign that his Soul is roused and awakened from its spiritual Sleep, that his Eyes are opened, and that he discerns his Error; and if after all this, he still persists in it, he then sins against clear Light and Knowledge, which is the highest Aggravation of a Fault.  
As a Sinner therefore should, as soon as he is become sensible of his Sin, immediately resolve to forsake it, and return to his Obedience to God; so must he immediately put his Resolution into Practice: for otherwise, he does but mock God, and deceive his own Soul, and will only increase his Damnation. A well-grounded Resolution is a good Preparative to Amendment, but 'tis but a Preparative; and to resolve to do a Thing, and actually to do it, are two very different Things. We all of us, I hope, that pretend to be Christians, so far consider, as to grieve and be ashamed for having offended our Good God; and are at that instant resolved never willingly to transgress his Holy Will again: Let us but keep our Resolutions, and we shall be Happy; for, such as with the Prodigal, actually return to their Heavenly Father, and humble themselves before him, he is ready, with the greatest Expressions of Kindness, to receive to his Favour. Which brings me to the  
Last Thing expressed in this Parable; (viz.) The great Tenderness and Compassion of the Father of Spirits to such as repent in earnest, and perform their Resolves of Amendment; his Readiness to be reconciled to them, and extraordinary Joy for their Return, because they were dead but are alive again, were lost but are found. For so 'tis said in the Parable, That when the Returning Prodigal was yet a great way off, his Father saw him, and had Compassion, and ran, and fell on his Neck, and kissed him, and said to his Servants, Bring forth the best Robe, and put it on him, and put a Ring on his Hand, and Shoes on his Feet, and bring hither the fatted Galf, and kill it, and let us eat and be merry.  
While he was yet a great way off, his Father had Compassion, and ran to meet him. By this is expressed God's great Desire that a Sinner's Repentance should be completed; he will meet him, and that with more than ordinary Assistances of his Spirit, lest any Temptation should so far prevail as to divert his Return, and make him change or defer to put in practice, that good Resolution he had taken up. He prevents a real Penitent with the Riches of his Grace, and while he is yet a great way off, labouring with the Difficulties that attend a thorough Change of Life; he, with infinite Charity and Compassion, comes forth to meet him, that by his Divine Aid he may secure his Retreat from the Endeavours of the Devil and his own vile Affections, to bring him back to his former vain and wicked Courses, which by God's Grace he has resolved to break off by Repentance.  
And when a Sinner's Repentance is completed, and he is actually returned with Shame and Sorrow to his Heavenly Father; what rejoicing is there! With what endearing Kindness does the Divine Goodness entertain a miserable self-condemned Wretch, that sees his Error, is ashamed and grieved for it, and returns with hearty Purpose to obey him better! 'Tis represented in the Parable, by the highest Expressions of Joy that were in those Eastern Countries; the Prodigal's Father ran to meet him, fell on his Neck, and kissed him, commanded the best Robe to be put on him, and a Ring on his Hand, and Shoes on his Feet, and made merry with Feasting, and Music, and Dancing.  
One would have thought, his wild Extravagancy should have met with rougher Entertainment, at least at first Interview; and Reproof have been given to his Folly, which brought him to so much Misery. But his Father's Compassion was above his Anger; and because he whom he thought was dead and lost, was alive again and found, he forgot all Resentment, and embraced him with Tenderness and Endearment. And thus it is with God when he sees a Returning Sinner: Though the Sinner has indeed deserved nothing but the Expresses of his Wrath and Indignation, and to be for ever rejected by him; yet he who gives freely to every man, and upbraideth not, and whose Mercy is over all his Works, will not break the bruised Reed, nor quench the smoking Flax; but in infinite Goodness, not only give Admittance to, but receive with joy his Returning Prodigals.  
And how can we enough praise and admire these Wonders of the Divine Compassion and Love, to poor miserable and polluted Creatures! 'Tis an Abyss that can never be fathomed; our Thoughts are lost and swallowed up in the Contemplation of it, and silent Admiration does best express that which no Words can reach.  
And now, for a Conclusion of the whole; Since Vice and a Lawless Course of Living, is the Parent of so much Misery, and has so many ill Consequences closely attending it even in this World, and is, as the most extravagant, so the most unhappy Prodigality; and since the Miseries of a wicked Life here, are but the Beginnings of unconceivable and eternal Sorrows hereafter; and since there is but one Cure for this great Evil, and nothing but sincere Repentance will save us from Destruction; and since God is so infinitely good, as greatly to desire we would Repent, and return to our Obedience to him, and affords us all possible Helps in order to it, and greatly rejoices to see a Sinner penitent, and receives him with the highest Expressions of Tenderness and Love; since all this is so, let us put off no longer, what, if we would be happy, must be done at last; but, with the greatest Thankfulness, embrace the inestimable Favour of being again received into the Arms of our merciful God and Saviour. Let us immediately turn from every Evil Way; and that we may do so effectually, let us lay to heart how vexatious, and full of Shame, and utterly unprofitable a wicked Course of Life is, and how full of Pleasure and unspeakable Delight it is to advance from Grace to Grace, and to perfect Holiness in the fear of God. And having resolved well, and fully purposed our Return to the wise and good Government of our Heavenly Father, without Delay do as we have resolved, and arise and go to our Father, and say, with all Humility and Confusion of Face, and sincere Contrition, Father, I have sinned against Heaven and before thee, and am no more worthy to be called thy Son; and he whose Compassions never fail, will embrace us with the Arms of his Mercy, and forget our former Provocations, and take us to his Favour and Protection in this World, and at length make us Partakers of the Joys of his Heavenly Kingdom; where there shall be Rejoicing in his Presence for our Happiness and Salvation, Because we were dead but are alive again, were lost but are found.  

The PRAYER.  

I.  
ALmighty and most merciful Saviour, whose Government is directed by infinite Wisdom, and proceeds in infinite Goodness, so that happy are they in whose Hearts are thy Ways, and that turn not aside from thy Commandments; I confess, with Shame and Confusion of Face, and I hope with a truly humble, penitent, and obedient Heart, that my vile Extravagancy and Impatience of thy blessed Restraint, and Foolish Desire of Liberty, and following the Bias of my own brutish Inclinations, has hitherto been too notorious, and sad have been the Consequences of my Departure from thee. I have prodigally wasted thy Divine Grace, and turned it into Wantonness; I have squandered away my Time in Vanity and Folly, which is the only Opportunity of securing my Salvation; and, without Infinite Mercy, have forfeited my Reversion of my Heavenly Inheritance; and all this, for what is below the Affections of a Rational Creature, and indeed, as I have found by a costly Experience, no other than Vanity and Vexation of Spirit. And just it is, thou shouldst withdraw thy Grace, which I have so slighted and abused, and leave my Soul to starve and famish, and daily draw nearer and nearer to Eternal Death. But thou, O Father of Mercies, whose Compassions fail not, and who desirest not the Death of a Sinner, but rather that he should repent and live; look graciously upon thy Returning Prodigal.   

II.  
I now am sadly sensible of my deplorable Condition, and beg importunately, that I may so effectually hearken to the inward Shame and Remorse that now I feel, for my past inexcusable Madness and Folly, as that I may immediately return to my Obedience, to thee my infinitely wise and indulgent Parent, who art ready, I know, to stretch out thy Arms to receive me, and to whose preventing Grace I own these pious Resolutions of humbling myself before thee. Father, I have sinned against Heaven, and before thee, and am no more worthy to be called thy Son, make me but as one of thy meanest Servants: I am now fully sensible, that one Day in thy Courts is better than a Thousand, and had rather be a Doorkeeper in the House of my God, than to dwell in the Tents of Ungodliness. O continue to strengthen these good Affections in me, and send out thy Light and thy Truth, even thy Blessed Spirit, that he may conduct me to thy Dwelling-Place, and secure my Retreat from the Kingdom of Darkness. O may I never defer what, if I would be happy, must be done at last, but instantly Return to thee, O Father of Compassions. Then shall I experience the happy Exchange of Misery and Shame, for Joy unspeakable and full of Glory; and instead of being the Triumph of Malicious Fiends in Hell, occasion extraordinary Joy in the Presence of thee my God, and thy Holy Angels, because I was dead but am alive again, was lost but am found. O Blessed God, verify this Bliss upon me, for thy Mercies sake in Jesus our Redeemer. Amen.     

PARABLE XII. Of the Rich Man and Lazarus.  Luke xuj. 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31. 
There was a certain Rich Man, which was clothed in Purple and Fine Linen, and fared sumptuously every day;  
And there was a certain Beggar named Lazarus, which was laid at his Gate, full of Sores,  
And desiring to be fed with the Crumbs which fell from the Rich Man's Table: moreover, the Dogs came and licked his Sores.  
And it came to pass that the Beggar died, and was carried by the Angels into Abraham's Bosom: the Rich Man also died, and was buried.  
And in Hell he lift up his Eyes, being in Torments, and seethe Abraham afar off, and Lazarus in his Bosom.  
And he cried and said, Father Abraham have mercy on me, and send Lazarus, that he may dip the tip of his finger in Water, and cool my Tongue, for I am tormented in this Flame.  
But Abraham said, Son remember, that thou in thy life-time received'st thy good Things, and likewise Lazarus evil Things: but now, He is comforted, and Thou art tormented.  
And besides all this, between Us and You there is a great Gulf fixed, so that they which would pass from hence to you cannot, neither can they pass to us that would come from thence.  
Then he said, I pray thee therefore Father, that thou wouldst send him to my Father's House;  
For I have five Brethren: that he may testify unto them, lest they also come into this Place of Torment.  
Abraham saith unto him, They have Moses and the Prophets, let them hear them.  
And he said, nay Father Abraham, but if one went unto them from the Dead they will Repent.  
And he said unto him, if they hear not Moses and the Prophets, neither will they be persuaded though One risen from the Dead.  
THIS Parable seems to be designed to inform us of Three Things:  
First, That from a Man's Prosperous or Adverse Condition in this World, there is no Judgement to be made concerning his Condition in the next; and that 'tis not seldom that the Happiness Men meet with in this Life, is changed for Misery in the other, and that Affliction here ends in Happiness hereafter.  
Secondly, That whatever Alteration is made in the State and Condition of the Soul, after its Departure from this World, shall be from thenceforth for ever unalterable. And  
Thirdly, That every Man may be sufficiently assured of this that reads the Scriptures and powerfully enough inclined to avoid that Future Misery, and secure his Eternal Happiness; without any more extraordinary Ways of Conviction of the Truth of this, and Persuasion to act accordingly: And that those who are not satisfied with what has been hitherto revealed in this Matter, will never be satisfied, though One should come from the Dead to assure them of it. Of each of these Particulars I shall discourse in their Order.  
The first thing this Parable informs us of is, that from a Man's prosperous or adverse Condition in this World, there is no Judgement to be made concerning his Condition in the next; and that 'tis not seldom, that the Happiness Men meet with in this Life, is changed for Misery in the other; and on the contrary, that Affliction Here ends in Happiness Hereafter. And this is expressed in the Parable by a Poor Beggar, that was full of Sores, and begged but the Crumbs that fell from a Rich Man's Table, his being carried by Angels into Abraham's Bosom when he died, or received into that Place of Happiness which is prepared for them that live and die in the Faith and Fear of God, as Abraham did; while the Rich Man that was clothed in Purple and fine Linen, and fared sumptuously every day, after he died was Tormented in the flames of Hell.  
'Twas the Observation and Complaint of Solomon, and might have been made (if it was not) long before, even from the Infancy of the World, that no Man knoweth either the Love or Hatred of God, by All that is here in this World before him; nay, that there are Just Men to whom it happeneth according to the Work of the Wicked, 
Eccl. 9.1.  and Wicked Men to whom it happeneth according to the Work of the Righteous; i. e. That Wicked Men are often observed to be prosperous here, as if they were the Favourites of Heaven, and rewarded for their Virtue, and Good Men calamitous and afflicted, as if they were hated of God, and punished for their great Impieties.  
Job makes a very pathetical Complaint to this purpose, and was indeed, 
Job. 21.5.  himself a deplorable Instance of what he then complained of; and he introduces what he would say with the greatest Solemnity, Mark me, and be astonished, says he and lay your Hand upon your Mouth; Even when I remember I am afraid, and Trembling seizeth my Flesh. Wherefore do the Wicked live to become Old, yea are mighty in Power, and their Seed is established in their sight with them, and their Offspring before their Eyes? Whereas I, might he have said, (and questionless he alluded to it) I that have the Testimony of God himself, that there is none like me upon Earth, a Perfect and an Upright Man, one that feareth God, 
Job 19.9.  and escheweth Evil, am on a sudden stripped of all my Glory, and my Children All together snatched from me, by a dreadful Accident, and myself smitten with sore Boils, from the Sole of my Foot unto my Crown, so that I am weary of my Life, and think I have reason to curse the Day of my Birth. They spend their Days in Wealth and Mirth, and in a Moment, with a quick and easy Passage, go down to the Grave; whereas I, miserable though innocent, am clothed with Worms, and Scabs, and Clods of Dust; my sighing comes before my Meat, and my Roar are poured out like the Waters, and I long for Death, but it cometh not.  
Holy David 
* Psal. 73.21.  likewise, very feelingly complained of this, and the Prophet Jeremy 
† Jer. 12.1. ; and indeed, this so seemingly strange Method of Providence is the Observation of every Man, and the Wonder of most. And what Conclusions Men will be apt to draw from such Observations, is easy to imagine. The Best of Men will be apt to be discouraged, and tempted to say with David, Verily, I have cleansed my Heart in vain, and washed my Hands in Innocency: And as for Sinners, no doubt but they will be emboldened by it to strengthen themselves in their Wickedness; and either persuade themselves that their Actions are not so odious in the Sight of God as has been represented to them; or that, because they Thrive and Prosper more than Better Men, the Threats of Religion are but Scare-Crows, and because not speedily, shall never be inflicted; or, if there be another World, that they shall far as well in that as they have done in this. And the more indifferent sort of Men, that are neither very Bad nor very Good, if they prosper here, will be apt to think it is an Argument of God's Favour to them, that they perform an acceptable Service to him now, and that it shall therefore be well with them hereafter; and if they do not Thrive, they will be inclined to follow the Course of those that do, as looking upon Prosperity to be an Argument of the Favour and Blessing of God.  
But All this is throughout a great and dangerous Mistake; and Worldly Prosperity is neither a certain Argument of God's Favour to Men in this World, or of their Happiness in the next: Neither is Affliction a certain Sign of God's casting Men off here, or a sure Forerunner of Eternal Misery hereafter; but frequently on the contrary, the Good are calamitous in this World, but received into Abraham's Bosom in the other, and those that are Prosperous and Happy here, too often have their Portion in the Flames of Hell hereafter.  
Prosperity is in itself indeed a Blessing, and promised as a Part of the Reward of Godliness; and accordingly, many good Men are Happy even here; and were All truly good, All would be Prosperous and Happy; for 'tis Sin only that makes the World miserable: And on the other side, Affliction is in itself a great Evil, and by no means joyous but grievous, and is always the Punishment of some Offence. But, oftentimes Worldly Prosperity is sent as a Curse rather than a Blessing, and is the Effect of God's Displeasure, and the only Happiness that some shall e'er enjoy. And Adversity proves a great Blessing, and is an Expression of God's Favour and Paternal Regard, the only Misery some shall ever feel, and an Introduction to Eternal Happiness; some, in mercy, being corrected here for their Faults, that they may escape the everlasting Punishments of the other World, and others fatted up here, as to a Day of Slaughter, and suffered (since they choose it) to have their Portion in this Life. As Abraham in the Parable, said to the Rich Man, (who through the Excess of his Torment, begged that he would send him who was once a poor Lazarus, but then in a Place of Happiness, to dip his Finger in Water, and come and cool his Tongue) Son, remember that thou in thy Life-time receivedst thy good Things, and likewise Lazarus his evil Things, but now, he is comforted and thou art tormented.  
And indeed, it is no wonder that it should be so, and that Prosperity in this World should so often end in Misery in the next, and the Afflictions Men meet with here, be turned into Happiness hereafter. For Worldly Prosperity, however charming it may appear to us, is a State so full of Dangers, so beset with Temptations to Vice, so apt to divert Men from attending to Things of infinitely greater moment, and laying up a Treasure in Heaven; and Adversity on the contrary, though very uneasy to Flesh and Blood, yet is so apt therefore to wean Men from the World, and the fading Vanities of it, and make them out of Love with what is so fickle and uncertain, and full of Trouble; and is a State that humbles Men much, and increases Devotion and Trust in God, and puts 'em upon Repentance, and a Desire of enjoying that Heavenly Treasure which shall never be taken from them: That for a Rich Man to enter into the Kingdom of Heaven, seems by far the greater Difficulty, and more likelihood is there of the Calamities of this World bringing a Man to that happy Place, than the prosperous Enjoyment of its Pleasures. And accordingly says the Apostle, Not many Rich, not many Mighty are called, and that Riches are a Temptation and a Snare, and drown Men in divers hurtful Lusts, and bring them to Destruction and Perdition; and therefore exhorts Men to count it all Joy when they fall into divers Temptations or Afflictions.  
The Use then, that we may make of this first Part of the Parable, is this; not to be dejected under Adversity, as if cast off by God, and utterly deprived of his Favour, nor puffed up by Prosperity, as if peculiarly dear to Heaven; but in every State to make it our greatest Care and Endeavour to secure our main Interest, and with Fear and Trembling, in the one Condition as well as the other, to work out our Salvation, by the Practice of that Holiness, without which no Man, whether Rich or Poor, Calamitous or Prosperous, shall see the Lord; and with which any Man, in whatsoever Circumstances he is in this Life, shall be sure of a glorious Eternity in the Presence and Enjoyment of his Maker. If Riches increase by honest Industry, and conscientious Dealing, and prudent Management, we ought to esteem it as a Blessing, and humbly thank God for it; but by no means should we set our Hearts upon them, nor grow highminded, and conceited of ourselves, as if greatly in Favour and Esteem of God, and our Prosperity the Reward of our extraordinary Virtue; nor despise the Poverty of others, looking upon them as less Holy because not so prosperous as we. Neither should we grow vain and luxurious, or covetous and sordid, but make Friends, with the Mammon of Unrighteousness, and act like good Stewards of the manifold Grace of God, being given to Hospitality, and ready to relieve the Necessities of such as are in want; remembering always, that many have all their Share of Happiness in this Life, and while they dote immoderately upon the World, and place their chief Good in being prosperous here, forfeit their Glorious Reversion hereafter: And always fearing lest our Prosperity become a Snare to us in this Matter, and we turn it into a Curse by our ill Use of it, and become such Fools, as for the Gain of a little of the World, to lose our Immortal Souls. What Comfort had the Rich Man in the Parable of all his former Prosperity, when he lay weltering in the Flames of Hell? All his Purple and Fine Linen, and Sumptuous Fare, because he abused 'em to Luxury and Excess, and grew negligent of laying up a Treasure of good Works in Heaven; ended at length in the Want of a Drop of Water to cool his inflamed Tongue.  
If Affliction and Poverty should be our Lot, 'tis then our Duty to endeavour to be contented, and not despond as if utterly rejected of God, but to remember that there is a better World, in which those shall be unspeakably and for ever happy, that are patiented and resigned in this Valley of the Shadow of Death; that the Lord loveth whom he chasteneth, and that if we comply with the Ends of his Correction, and amend under his Paternal Rod, our light Affliction, which is but for a Moment, shall work for us a far more exceeding and eternal Weight of Glory. Lazarus in the Parable, we read, was miserably poor, desirous, though but of the Fragments that fell from the Rich Man's Table, and full of noisome painful Sores, a sad Spectacle both to himself and others; and yet, when he died, was carried up by Angels into Abraham's Bosom. 'Tis not a Man's outward Circumstances that God respects, but the inward Temper of his Mind, and often makes his outward Condition calamitous, 
1 Sam. 16.7.  that his Mind may grow better; and if a Man be as poor and despicable in the Eye of the World as Lazarus, yet if he is of a contented resigned Soul, and make it his Endeavour to be rich towards God; he at length shall be filled with Joy unspeakable and full of Glory, while many rich that have their Portion in this Life shall be sent empty away.  
And thus much for the first thing this Parable informs us of, namely, that from a Man's prosperous or adverse Condition in this World, there is no Judgement to be made concerning his final Condition in the next.  
The second thing it informs us of is, that whatever Change is made in the Condition of the Soul, after its Departure from this World, its State shall be from thenceforth for ever unalterable. For so in the Parable, when the Rich Man being in Torments, lifted up his Eyes, and saw Abraham afar off, and Lazarus in his Bosom, and cried and said, Father Abraham have Mercy on me, and send Lazarus that he may dip the Tip of his Finger in Water and cool my Tongue, for I am tormented in this Flame; Abraham, after he had told him that he had in his Life-Time received his good things, and Lazarus his evil, things, and that then there was a great and unexpected Change, and Lazarus was comforted and he tormented; he adds, moreover, that between him and them there was a great Gulf fixed, so that those which would pass from thence to him could not, neither could any pass from him to them.  
What is meant by this Gulf fixed between Heaven and Hell, which hinders any Comfort or Relief coming from thence to that miserable Place, or any Trouble or Annoyance from that Place to Heaven; so that the Condition both of the Wicked and the Righteous, remains unchangeably happy or miserable respectively: Has been much controverted, especially amongst the Schoolmen. But it tending to very little Edification to relate their Opinions, most of which are very frivolous; I shall only say what is the most received Opinion in our Church. By the Gulf fixed, we suppose is only meant God's irreversible Decree that those whose Wickednesses made them incapable of the Vision and Enjoyment of God, and sunk them down to Hell, shall for ever remain there without any Hopes of Comfort or Relief, and that the Righteous likewise shall be received into Life and Happiness everlasting, and such as all the Powers of Hell shall never be able to lessen or disturb. And this methinks to any sensible Man, should appear to be an Opinion the most reasonable and most agreeable to the Holy Writings. Now here 'twill be worth our while, since the rich Man's Punishment is expressed by his being tormented in Flame, and doomed to be for ever so, to satisfy two Queries usually put in this Case; as first, Why the Torments of Hell are expressed by Flames and Burning? And secondly, How it can be consistent with the Divine Justice to punish the transient Acts of Sin, with such an endless Misery?  
To the first I return this Answer as to me the most satisfactory. Though I believe that at the general Conflagration, when the Heavens shall be shrunk up as a scorched Parchment, and the Elements melt with fervent Heat, and the World and all that's in it be burned up; though I believe that God will then take Vengeance of his Enemies in real Flames of Fire, which shall for ever encircle and pray upon their Bodies: yet I think, that will be the least Part of their Torment, and that the Extremity of it will consist in the inward Trouble of their Minds; arising from an impatient Appetite, and continual Thirst after that Felicity, which they know, through their own Default, they shall never come to enjoy. And that such vehement Desires, and the Passions consequent upon the disappointment of them, should be called Flames and Burning, is no more than what is usual in our common Manner of speaking; and the Expression of fervent and ardent Desires, is often met with in the holy writings too, particularly, where David says, My Soul breaketh out with the very fervent desire it hath always to thy Commandments. And Rage, and Fury, and Impatience, and the like, which attend unsatisfied Desires, are likewise frequently attended with the Epithet of Fire; as every one must needs have observed.  
Now, Man having an innate uncontrollable Thirst after Happiness, and which is always equally intense, and that to the highest Degree; when, (as the Punishment of his Rebellion against God, his foolish and wicked Choices here, his Pursuit after lower Good, and Neglect of the supreme) he shall be for ever banished to an infinite Distance, not only from the Fountain of Happiness, but from every Stream and Participation of it (which here below cooled his Heat a little, and for the present gratified that his Desire) and yet the Appetite and Thirst after it continuing as great as ever, and the Wretch withal sensible of the utter Impossibility of attaining it; and that, not so much as one Drop from that Fountain of Bliss shall ever be given to allay his Thirst, and cool his parched and inflamed Tongue: His Desire must for ever be to the highest Degree craving and importunate in vain; and being continually thus disappointed, his Impatience will still grow hotter and hotter, and his Remorse for bringing this upon himself, turning to eternal Rage and Fury, and boiling up like Rivers of inflamed Brimstone, the Fire will be everlasting. And what a Calenture, think we, will the whole Man be in; when without the fiercest material Flames shall pray upon the Body, and hotter Fires within torment the Soul! And this Notion of the Flames of Hell, seems to me not obscurely hinted, in the Rich Man's lifting up his Eyes in his Torment, and when he saw the happy State of Lazarus in Abraham's Bosom, begging him to impart, though but one Drop of that Bliss he enjoyed, to cool his parched Tongue. His Desire of that Happiness was in the greatest Degree of Ardency, and when he saw Lazarus in Abraham's Bosom, than he cried out, Father Abraham have Mercy on me, for I am tormented in this Flame. Thus much for the first Query. To the second I return this in Brief; That since Sin is the greatest Possible Evil, (it being a Violation of the strongest Ties and Obligations, an Opposition and Contrariety to the Supreme Good, and in no Case eligible, as every considering Man must needs confess) it can't be too rigorously dealt with, even by the Infliction of the greatest possible Punishment; for there is the same Proportion between the greatest Evil and the greatest Punishment, as between a lesser Evil and a lesser Punishment: And therefore, unless we'll say, there can never be any Proportion between a Fault and its Punishment, I think we must own, there is Proportion here.  
Now the Use we may make of this second Part of the Parable is this. That, since the Consequence of a Life of Wickedness, is so dreadful and remediless a Ruin, and the Wages of Sin this eternal Torment and Death; we would be above all things careful to avoid this Place of everlasting Torments, and make use of our Time and Opportunity while we have it, in providing for a happy Eternity. The End of every Man's Life is the Beginning of Eternity to him; then Time shall be no more, no more Space for Repentance and working out our Salvation, and after the great Change that Death will make in our Condition, no more Changes from thence forward for ever, no intermediate Purgatory to cleanse our remaining Filthiness; but as Death leaves a Soul, so shall Judgement find it, and an irreversible Sentence be passed upon it. And this great Truth can never be too often called to Remembrance; and there is so much of Terror in it to a wicked Liver, that whoever thinks at all, must needs be inclined by it to husband well this his only Opportunity of making himself for ever Happy, and immediately endeavour to clear himself from that Gild, which, if he dies in, will make him for ever miserable, and that without the least Alleviation.  
The last thing this Parable informs us of is, That every Man may be sufficiently assured of this great Truth, that reads the Scriptures; and powerfully enough inclined to avoid that future Misery, and secure his eternal Happiness, without any more extraordinary Ways of Conviction in this Matter, or Persuasives to act accordingly: And that those who are not satisfied with what has already been revealed of future Rewards and Punishments, in all Probability will never be satisfied, though one should come from the Dead to assure them of it.  
This is expressed in the Parable by the Rich Man's desiring (after he was sadly assured by Abraham, that there was no Remedy for himself) that he would send Lazarus to his Father's House (for I have five Brethren, says he) that he may testify unto them, lest they also come into this Place of Torment. To this Abraham answers, They have Moses and the Prophets, let them hear them. But this would not satisfy the miserable Rich Man, and he said, nay Father Abraham, but if one went to them from the Dead they will repent. To this Abraham gives this final Answer; If they hear not Moses and the Prophets, neither will they be persuaded though one arose from the Dead. As if he had said, There is all the Assurance given to Men by the Holy Writings of the Truth of these things, that any reasonable Man can desire; and the same Obstinate and Atheistick Infidelity and Debauchery of Manners that makes Men disbelieve what the Scriptures affirm of another Life, would make them still disbelieve it, though one arose from the Dead to assure them of it.  
And if this was true before the Gospel, when these things were but darkly revealed in comparison of what they are now, and the Jews might then be sufficiently assured of them by attending to the Writings of Moses and the Prophets; it is a much more confirmed Truth to us Christians, the Scriptures of the New Testament assuring us of it in the most plain and express Terms that can be: According to what the Apostle says, 2 Tim. 1.8. that our Lord has brought Life and Immortality to light by the Gospel.  
And yet, some are so unreasonable, as when we discourse about Judgement to come, and the Rewards and Punishments of another Life, not to tremble at it as Foelix did, but with perverse Infidelity, question the Truth of the thing, and ask us how we can be sure it is and shall be so, and whether we have been told it by one that came from the other World, and has experienced what we say to be true: And that nothing less than such a Proof shall ever make them believe it. And when they are urged with the Testimony of Moses and the Prophets, and of the Son of God himself; they have the Confidence to laugh at this as an Invention of Churchmen, and no better than a Religious Cheat. They are not ignorant, they say, that the Writings which we affirm were divinely inspired, do very plainly and expressly assert, That there shall be a Judgement to come, and that every Man shall be raised from the Dead, and placed before the Almighty Judge, and consigned to eternal Happiness or Misery, according to what they have done in this Life, whether it be good or evil: But they deny the Truth of those Writings, and consequently the Reality of what they assert of this Nature. Our Business therefore must be to prove the Truth and Divine Authority of those Holy Scriptures, and then 'twill follow, that he that still disbelieves the Doctrine of future Rewards and Punishments, and is not inclined to live accordingly, will neither be convinced nor persuaded in this Instance, though one risen from the Dead  
The Opposition Antiscripturists make against the Holy Writings is in short this. Either they will deny that those Books were written by the Men whose Names they bear; or, if they are forced to grant that, they will deny the Truth of the Matters of fact which they set down, and endeavour to pick out Inconsistencies and Contradictions in their Relation; and, if beaten from that Post, they'll deny that the Writers were Men divinely inspired, and affirm that the Doctrine they wrote was merely the Product of their own Brains, and what strange Occurrences they record of their Master Jesus (as of his Resurrection from the Dead, as an Argument that there shall be another Life after this is ended, and all Men than arise likewise, and be called to give account of their Works) that this and the like strange Passages they record of Jesus, supposing them to be true, were not done by a Divine Power, but by Art Magic and the Power of the Devil. And this, could it be made good, would be a shrewd Blow indeed, and all revealed Religion soon sink into Ruin: But in short (for to enlarge here, would far exceed the Bounds of a single Sermon) a Christian's Defence of the Truth and divine Authority of the Holy Writings may be this.  
First, Though some have denied that the Books of the Old and New Testament were written by the Men whose Names they bear, yet no Man ever yet could prove it; nay, on the contrary, they have been received as Genuine for many Hundreds of Years, and by Men of very different Religions and Persuasions, and that were bitter Enemies to the Religion there taught, and the Professors of it, and would have been extremely glad to have proved the Whole a Forgery if they could. But since they did not, when 'twas so much for their Interest to have done't, 'tis plain they could not; and since they are, to this Day, approved by all Sorts of Religions as genuine, 'tis as much as can be said in the Case, and as much as can be said for any other Book in the World: And we must either throw aside all Books as spurious, or believe this which we call the Bible, to be genuine. Well, but though this may be true, yet they object further, that there is no Truth in the Matters of fact which these Men set down; and particularly that the whole Story of our Saviour's Life, and Death, and Resurrection, is a Falsehood, and that their Relations are contradictious. But to this we may return, That though this has been by some Men said, yet it has never been proved; nay, on the contrary, several Heathen Writers, as Pliny, Tacitus, Lucian, Suetonius, and others of great Antiquity, quoted by 
* De veritat. Christ. Rel. Lib. 2.  Grotius and 
† Demomsta●. Evangel. Propos. 3. prope Initium.  Haetius, have given in their Evidence as to the Matters of fact on the Christian Side; and though they have made it their Business to vilify the whole Story of our Lord's Life and Death, yet they could say, much less prove, that there were no such Occurrences are as recorded by the Evangelists. And truly, the Evangelists are so punctual in all Circumstances of Time and Place, so particular in naming of Persons concerned, and that were Eye-Witnesses of those Transactions, and those too, Enemies as well as Friends, Jews and Heathens as well as Christians; and those Transactions were so public, and in the Face of the World, and the Account of them was written so soon after they were done; that it would then have been a very easy Matter to have detected the Falsehood of the Whole, or of any Part of the Story, if there had been any, and both Jews and Heathens were very much concerned to do it if they could, and no doubt, they endeavoured it to the utmost of their Power. But yet, after all, we find that neither then nor since, any thing of this Nature has been fastened upon these Writings, but rather the Truth of them has been approved by the Confession of the Enemies of Christianity, than which no better Argument can be produced for the Truth of any Ancient History in the World.  
And as for the Contradictions and Inconsistencies, which, they say, are in the New Testament; though to Men unlearned, or else deeply prejudiced, some things may at first sight seem to clash a little, yet upon a closer View of any competent and unprejudiced Person, they will be found to be far from being irreclaimable: And these seeming Differences are likewise in things not material; in the main there is an unquestionable Harmony: Which, considering that four several Men were the Writers, and that they writ in different and distant Places, is no mean Argument, that what they so punctually and agreeably relate, is true. And indeed, those little Differences that are taken Notice of, are rather an Argument for the Truth of their Relation, than any thing to the contrary; for had it been a packed Business, they would have been careful not to have differed in a Title. As for their last Reserve, that supposing the Matter of fact to be true which they relate, yet those strange things that are recorded of Jesus, might be performed by Art Magic and the Power of the Devil: And that, what he or his Apostles have delivered by Way of Precept and Doctrine, was merely the Product of their own Brains, and no Inspiration of God: To this we may return in this Manner.  
'Tis certain that the coming of Jesus Christ into the World, was to destroy the Works and Kingdom of the Devil, as is evident from his casting so many evil Spirits out of possessed Persons, and from their trembling at his Presence, and crying out for Dread; and from his teaching so Holy and Heavenly a Religion, than which, nothing can more weaken his Infernal Kingdom: And to attest the Truth of this his Doctrine, and that he was sent by God to teach it to the World, he wrought divers and very amazing Miracles, and those highly beneficial ones too; such as giving Sight to Men that were born blind, and curing long and desperate Diseases, and raising to Life those that had been dead, and one of them four Days buried, and this only with a Word or with his Touch; 
John 11● 15.  which is Part of those Matters of fact, set down by the Evangelists, which we before proved to be true.  
Now, can any Man in his Senses think, that the Devil, were he able, would so far assist one that come on purpose into the World to destroy his Kingdom? 'Tis our Lord's own Answer to the foolishly masicious Pharisees, who, when they saw him work a stupendious Miracle upon one possessed with a Devil, both Blind and Dumb, insomuch that the Blind and Dumb both spoke and saw; objected presently, This Fellow casteth out Devils by Beelzebub the prince of the Devils. And Jesus knew their Thoughts and said unto them, every Kingdom divided against itself is brought to Desolation; and if Satan cast out Satan, he is divided against himself, How then shall his Kingdom stand? A Demonstration this, that 'twas not by the Power of the Devil that he wrought his Miracles, but by the Power of God. For though deluded Men may be so foolish as to frame such an Objection, the Devil is too wise to put the thing in Practice.  
As for the other Part of what is objected, That what our Lord, and the Writers of the New Testament, the Evangelists and Apostles, have delivered by Way of Precept and Doctrine, was merely the Product of their own Brains, and not the Inspiration of God; I might only appeal to the Precepts and Doctrines themselves, which are of so Exalted and Heavenly a Nature, and far above any thing, that either before or since was ever written by Man, that they themselves will prove their Original to be Divine. But there is a farther Proof of this, the many and great Miracles that were wrought, both by Christ and his Apostles, in Confirmation of the Doctrine they taught, and of their being commissioned by God in an extraordinary Manner, to declare it as the Rule of their Obedience to him, and of their Conversation in the World. For, no reasonable Man can think, that God would have so wondrously assisted those above all other Men, had they not been his peculiar Messengers, to make known his Will to Mankind.  
And this, in short, may be sufficient to prove, to any reasonable and unprejudiced Man, the Truth and Divine Authority of the Holy Scriptures; and, consequently, we have sufficient Assurance, that there shall be another Life, when this is ended, wherein Men shall be for ever recompensed according to their Works: For this is very plainly and expressly asserted in those Writings, as every Man knows that has read them. And therefore 'tis as plain, that 'tis an unreasonable Obstinacy, and too great Love of the sinful Enjoyments of this World, that makes Men deny their Assent to so great a Truth, and hinders them from being inclined by it, to lead a more Innocent and Holy Life. And the same Obstinacy and Infidel Hardness of Heart, and Vileness of Manners, would make them still disbelieve that there is a future State of Eternal Rewards and Punishments, according as Men live well or ill here below, and still keep them from being persuaded by it to Amendment, though one came to them from the Dead to assure them of it. For, what an easy Matter would it be for them to say, that the Apparition was but a melancholy Fancy, or a Dream, and regard it as if no more, and laugh at all things of that Nature, as too many now a-days are apt to do?  
And he that will shut his Eyes against so much Reason, and Evidence, as there is, for the Divine Authority of the Holy Scriptures, is Proof against any other Sort of Conviction whatever, even that of a Messenger sent on purpose to him from the other World. For so our Lord in the Parable, If they believe not Moses and the Prophets (we may add, and our Saviour, his Evangelists and Apostles) neither will they be persuaded, though one arose from the Dead.  
Wherefore, it becomes us all to be very careful, lest the Spirit of Unbelief enter into us, and we grow so blinded by the Deceitfulness of Sin, as either not to believe, or not duly to attend to this great and strongly confirmed Truth, of the Certainty of another Life after this; and of the eternal Rewards and Punishments then to be awarded to every Man according to his religious or impious Behaviour here.  
'Tis in vain to expect any further extraordinary Proof of what is already plainly declared by him that cannot lie, in those Writings which we have all the Reason in the World to believe, were written by his Divine Inspiration. Let us rather so serioussy consider and attend to what is there revealed to us, as by those Terrors of the Lord relating to a future Judgement, to be persuaded to a sincere Revisal of our Ways, and deep Repentance of what we shall find to have been amiss, and immediate Endeavours to do no more wickedly. Let us have a care how we are charmed with the Pomps and Vanities of this World, as if here were our Happiness and our Heaven, and we looked for no other Life when this is done; and let us be chief employed in making Provision for that other endless Life which will succeed this, that then we may be happy, when, if we are miserable, we shall be always so. Remembering that the Rich Man in the Parable, who in this Life received his good things, and was wholly intent upon the Enjoyment of them, and looked no further, made no Provision for what was to be hereafter in that other State; aster he died was tormented in the Flames of Hell, and wanted a Drop of Water to cool his Tongue: While the poor, despised, and seemingly miserable Lazarus, that begged for the Crumbs which fell from his Table, and was taken little Notice of by any but the Rich Man's Dogs; because his Poverty made him Religious, and think of and provide for better things in an everlasting World, was, when he died, conducted by Angels into Abraham's Bosom, that Place of Eternal Happiness, Rest and Peace, which is prepared for the Righteous.  
These things, if we consider throughly and seriously, there will be no need of one from the Dead, either to convince us of the Truth of them, or to persuade us to an immediate Repentance, that we may escape that Place of Eternal Torment, reserved for the obstinately wicked, and be received into that happy State which shall for ever crown the pious Endeavours of the Good. Wherefore, for the future, may we all so meditate upon these things, and give ourselves so entirely to them, that, through God's gracious Assistance, our profiting may appear in all things?  

The PRAYER.  
O God, infinitely wise and Good, the Disposals of whose Providence here below, though always for the best, are yet often the Cause of Wonder to us Mortals; especially in the Prosperity of the Wicked, and the Afflictions of the Righteous: Teach me the Wisdom, I beseech thee, to look beyond this World for Happiness, and never to make vain Conclusions of thy Favour or displeasure to myself or others, or concerning mine or their Condition in the other World, from the Circumstances of this our present Life: But rather in all things to acknowledge thy Providence to be good and just, and be careful to secure my Duty in whatsoever Station thou shalt please to place me. Grant that in Prosperity I may be Humble, Thankful and Charitable; in Adversity Contented, and resigned under thy Paternal Rod; and may make that good Use of every Condition which thou designest I should, and carefully avoid the Snares of each; and make it my great Endeavour, whilst I continue here below, to secure a happy Eternity in the World of Spirits, where my Condition, whatever it then shall be, will be unchangeable. And, may my Belief of future Eternal Rewards and Punishments, be daily more and more strengthened and confirmed, by a serious and unprejudiced Attention to the plain Assurance thou hast given me of it in the Holy Scriptures; so as not to be vainly desirous of any more extraordinary Evidence in this matter, but believing these great Truths without wavering. Grant that I may immediately endeavour to reform my Life before it be too late: That so, when I go hence, I may be received into Abraham's Bosom, the happy Portion of the Faithful, and escape the Place of endless Torment, prepared for the Devil and his Angels. Grant this, O Gracious God, for Jesus Christ his Sake.    

PARABLE XIII. Of the Importunate Widow.  Luke xviii. 1, 2, 3, 4, 5, 
And Jesus spoke a Parable to this End, that Men ought always to pray and not to faint;  
Saying, there was in a City a Judge which feared not God, neither regarded Man.  
And there was a Widow in that City, and she came unto him, saying, Avenge me of mine Adversary.  
And he would not for a while; but afterwards he said within himself, Though I fear not God, neither regard Man;  
Yet because this Widow troubleth me, I will avenge her, lest by her continual coming she weary me.  
THE Force of this Parable, in order to the persuading to a constant and importunate Devotion, lies in this, That if Importunity will prevail with a sinful Man, that neither fears God, nor has any Compassion for the Miseries of his Fellow-Creatures, to grant Petitions offered to him: How much more prevalent will it be, with the infinitely good God, to relieve the Necessities of such as devoutly and earnestly implore his Help? And to the same Sense is another Parable, Luke 11.16. Which of you shall have a Friend, and shall go to him at Midnight, and say unto him, Friend, lend me three Loaves, for a Friend of mine in his Journey is come unto me, and I have nothing to set before him; and he from within shall answer and say, Trouble me not, the Door is now shut, and my Children are with me in Bed, I cannot rise and give thee. I say unto you, Though he will not rise and give him because he is his Friend, yet, because of his Importunity, he will rise and give him as many as he needeth. And the Application of this Parable is, Ask and it shall be given you, seek and ye shall find, knock and it shall be opened unto you. And the Reason why our Lord applies the first Parable to God's certainly avenging his Elect, which cry Day and Night to him, though he bear long with them; I suppose to be (with Dr. Hammond) the great Discouragements his Disciples were then under, by reason of the Malice of the Jews, which made it necessary for him to keep up their Spirits by assuring them, that God's not immediately harkening to their Prayers by manifestly appearing in their Cause to protect them and punish their Enemies, was no Argument that he wholly disregarded them, but that if they persisted in their grateful Importunity, he would at length answer their Desires. For, if Importunity be so prevalent even with Wicked Men, how much more will it be so with the God of Mercy and Compassion?  
'Tis plain then, the chief Design of these Parables, though differently worded and applied, is to enforce the Necessity of frequent and earnest Prayer; and therefore, without any farther minute Explication of them, (they being so plain, that they neither need nor will bear it) I shall address myself to discourse upon what is couched under them, and endeavour to evince the Necessity of Praying frequently, and with Earnestness and Importunity.  
That Prayer, or a Liberty of making our Requests known unto God, is a Privilege and Happiness inestimable, no one that considers the Nature of God and the Nature of Man can question. The latter, a poor dependent Creature, helpless and weak,  and ignorant, full of Wants and Necessities, obnoxious to innumerable evil Accidents, of unruly Passions and Affections, the Hate and Envy of the Spirits of Darkness, strongly prone to what is Evil, and averse to what is Good; the former, a Being of infinite Fullness and Perfection, infinitely wise, and powerful, and good, the Maker of the Universe, whose is the whole Creation, and to whom, every Thing that is obeys. Now, that this indigent helpless Creature should have such a Patron to make his Wants known to, a Patron so inexhaustibly full, so wise, so able, and so willing, to direct and guide him, to support and comfort him, to protect and defend, to relieve and secure him; to have Freedom of Address to such a Patron as this, is, without all doubt, a Privilege and Favour that no Man can sufficiently esteem.  
And yet, (so unaccountably stupid and thoughtless are Men for the Generality) What is more neglected, nay despised, than this invaluable Privilege! As if they were full, and had need of Nothing, or were self-sufficient, and could be their own Helpers; when indeed, they are wretched and miserable, and poor, and blind, and naked.  
In pity to this our doubly Forlorn Condition, our Blessed Saviour, the God of Compassions, that if possible we might receive the full Benefit of so great a Favour and Divine Condescension; has made this Privilege become our Duty, and bound it upon us by the Commands of his Holy Institution; encouraged our Practice of it by his own Example, and by Himself and his Apostles left such Directions for the more effectual Performance of it, that every Man for the Future might be without Excuse, if he either Prayed not at all, or to no purpose.  
Among which Directions, the Importunity recommended in this Parable, and in that other beforementioned so near of Kin to it, is greatly to be regarded; as that which will certainly, if other Requisites are not wanting (for there are others) bring down a Blessing. But because there are other Things required both by our Lord and his Apostles, in order to our Praying successfully, besides Importunity; I think it will not be amiss, if I discourse more largely of this great and concerning Duty of Prayer, than I could do if I strictly confined myself to the Bounds of this Parable; and endeavour these three Things.  
First, To prove that Prayer is not only an inestimable Privilege, but the Duty of every Christian.  
Secondly, To show how far the Obligation to this Duty does extend. And,  
Thirdly, What are the necessary Requisites, that this Duty may be performed successfully.  
First, Prayer is not only the Privilege, but the Duty of every Christian.  
Watch and pray, 
Mat 26.41  that ye enter not into Temptation, was Our Lord's Charge to Peter, and the two Sons of Zebedee, in the Garden of his Agony; and not to them only, but to all others that are in their Circumstances, (i. e.) in great Danger of being tempted, and weak and unable of Themselves to make Resistance; and that, God knows, we all of us are, and therefore to all of us is this Command directed. Ask and ye shall have, seek and ye shall find, knock and it shall be opened unto you, says the same Blessed Jesus immediately after one of the Parables before mentioned; as if he had said, God will be gracious and relieve your Necessities, but 'tis upon Condition you will lay your Wants before him, and implore his Help; according to that of S. James, chap. 4. ver. 2. Ye have not, because ye ask not. In the Sixth of Matthew our Lord has set us a Pattern of Prayer, and commanded us to use it, When ye pray, say Our Father, etc. And he spoke the Parable we are now discoursing on, to this very purpose, That men ought always to pray, and not to faint; and he himself was our Example too in this Matter, and continued whole Nights in Prayer unto God; and his Example in Things within our reach, as assiduous Prayer is, we are upon innumerable Accounts obliged to follow.  
And as our Lord, so his Apostles bind this upon us as our Duty. 
Phil. 4.6. Col. 4.2. Eph. 6.18. 1 Tim. 2.8. 1 Thes. 5.17.  Thus S. Paul bids us in every thing by Prayer and Supplication with Thanksgiving, to let our Requests be made known unto God; and to continue in Prayer, and watch in the same with all Perseverance, and to Pray every where, and without, ceasing.  
The Duty, we see, is sufficiently bound upon us by our Holy Religion: 'Tis plain and express, and must as carefully be observed as any other Command; so solicitous is our good God for our Happiness, as by all Means to bring us to the Practice of what will be so highly beneficial to us: And where the Love of a Thing, upon Account of its own Excellency, and Serviceableness to our Selves, will not attract our numbered senseless Souls, there to goad and prick us on, and even force us to it, by Threats of Punishment if we refuse. Good God That Men should need haling to Felicity! And that God should be so desirous of it, as thus to take all Measures to bring us to it! O the unaccountable Stupidity of Man, and the unsearchable Riches of the Goodness of God  
And what a miserable Wretch is he, unnatural to Himself, and Ungrateful to his God, who by his Obstinacy shall frustrate so great Tenderness of God as this, and break through so many Obligations to his own Ruin! and with Devilish Pride and Sullenness starve and famish his Soul, rather than Pray to God to Relieve and Help him! How many of those that call Themselves Christians are thus wretchedly miserable, God and their own Consciences know best; but let not any Man be deceived; 'tis not only a Privilege now, but is become a necessary Duty, and by the Neglect of it we shall not only lose the Benefit consequent upon the Performance of it, but receive the Punishment due to the Breach of the Laws of God; which, in all probability, will be so much the more severe, as the Benefit would have been great: For nothing is more provoking, than to have great Favours and Condescensions (such as is this) slighted and despised. And thus much may suffice to prove, that Prayer is not only the Privilege, but the Duty of every Christian. I proceed in the  
Second Place, to show, How far the Obligation to this Duty does extend. Our Lord in the Proem to this Parable, says, That Men ought always to pray; and S. Paul, 1 Tim. 2.8. says, I will that Men pray every where, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in every Place; and Ephes. 6.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon every Occasion, with every Opportunity; and 1 Thess. 5.17. he joins both together, and commands that we pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without Intermission. So that 'tis a Duty that extends to all Times and Places, to all Seasons, and States and Conditions of Life; and as at all Times we stand in need of the Favour and Blessing, the Protection and Support, the Mercy and Forgiveness of God; so 'tis at all Times our Duty to beseech it of him. But this will need a farther Explication.  
For this Praying without ceasing or Intermission, cannot be understood in the strictest Sense, as if there were to be no Cessation of the Act, for that would be impossible; and there are many other Things that we are as much obliged to, which will take up great Portions of our Time. Many Necessities of Nature there are that must be adverted to and supplied, many honest Employments that must be followed, many other Christian Graces that must be exercised, and sometimes even innocent Recreations must take place; there being, as Solomon says, a Time for all Things, a Time to Weep and a Time to Laugh, a Time to Mourn, and a Time to Dance. This, as well as other Affirmative Commands, does, Obligare semper, as the Schools distinguish, but not pro semper; that is, There is no Time, or Season, or Place so exempt, but that in due Circumstances we are obliged to this Duty, but it does not oblige as Negative Commands do, to every Moment, without any Exception. There is no Minute of our Life, but the Commands, Thou shalt do no Murder, Thou shalt not commit Adultery, Thou shalt not Steal, and the like, do oblige us to observe them; but there are very many Portions of our Time wherein such Precepts as these, Be Afflicted, and Mourn, and Weep, and the contrary to it, Rejoice evermore, and Pray without ceasing, and the like, neither do nor can oblige. To keep our Minds in an habitual Frame and apt Disposition for the Performance of these Duties in proper Circumstances, is all that is expected from us. But more particularly, to Pray always, or every where, and without ceasing, is to do these Three Things:  
First, 'Tis to be very frequent in offering up pious Ejaculations, or short mental Prayers, as Occasion shall offer, which will be very often; and the most usual and common Occurrences of Life may be improved to this sort of Devotion, without the least Hindrance or Encroachment upon any other Employments. In the Field, in the Shop, in the Bed when Sleep departs, in a Journey, every where, and at all Times, this may be done, without Expense of Time, without Show or Observation; and is a Service highly acceptable to God, and keeps the Mind in an excellent Frame and Temper, and is out of Danger of being polluted by Hypocrisy and other base and little Ends; which too often mingle with our more set and public Prayers. And the Soul may more vigorously dart forth these short Accidental Breathe, and storm Heaven more successfully by these quick lively Efforts, than by whole Armies of Words and Legions of long-breathed Petitions, which are rather apt to tyre the Soul, and rebate the Edge of her Devotion.  
Of this Nature is the Prayer which our Lord has taught the Church; the whole far from long, and the particular Petitions very short, but withal full and comprehensive to Admiration: In Imitation whereof, have the wise Compilers of our Liturgy divided the Service into short Collects, and comprised their Sense in as few Words as is possible; that so the Mind may be more intent and recollect, and have time to breath as 'twere between each of them, and return with fresh Vigour and Spirit to the succeeding parts; according to our Lord's express Advice, Use not vain Repetitions when ye pray; and that of the Wise Preacher, Eccl. ●. 2. Be not rash with thy Mouth, and let not thine Heart be hasty to utter any Thing before God, for God is in Heaven, and thou upon Earth, therefore let thy Words be few. And this way of Ejaculatory Devotion comes very near to Praying without ceasing in the strictest Sense, and much resembles that Heavenly Employment of those, Rev. 4.8. Who rest not Night and Day, saying Holy, Holy, Holy, Lord God Almighty, which was, and is, and is to come. But,  
Secondly, To Pray always, is never willingly to omit the Morning, and Evening, and Noonday Returns, of our more set and solemn private Addresses to the Throne of Grace; the Morning and Evening especially, which is the least Homage we can pay to the Almighty, and which are Seasons the most of all in our power, to employ as we think fit.  
The Morning and Evening Sacrifice was constant among the Jews; the Fire was ever Burning upon the Altar, and never was suffered to go out. David prayed Morning and Evening, and at Noon, and God heard his Voice; yea, seven Times a Day did he praise him because of his Righteous Judgements: and Daniel made his Petition three Times a Day towards Jerusalem, as the Jews Custom was.  
The Morning and Evening are the two Extremes of the Day, and the Noon is like an intermediate Link between them, that is joined to both, and so makes one continued Day; so that, he that prays Morning and Evening, and at Noon, may not improperly be said to spend the Day in Prayer, and to continue instant in it. And how very fitting it is, that these Returns should without any wilful Intermission be observed, will soon appear to any one that considers.  
For First, As for our private Morning Devotions, our Preservation from the Dangers of the Night past, God's careful watching over us while we slept, and lengthening out our Opportunity for Repentance, and making Provision for a Better Life; ought certainly to bring us upon our Knees, in humble Adoration of that Good God in whom we live, and move, and have our Being's; in humble Submission to his Providence for the Future, and devout Oblation of our whole Selves and our whole Time, to His Service, who has continued to us Life, and Health, and all Things. And, since all our Sufficiency is of God, and we can do no good Thing, nor so much as think a good Thought, without him; to beg his Blessed Presence with us, That he would work in us to will and to do according to his Good Pleasure; That he would guide and protect us, and bless and prosper our honest Undertake, and still continue to watch over us for Good; That we may be undefiled by the Temptations of the Day, and look back with Comfort upon our Actions, when we cast up our Accounts at Night.  
2. As for our Midday Devotions, because we are then in the midst of the Dangers and Temptations of the Day, beset on every side with Allurements to do Evil; 'twill highly concern us afresh to beg the Divine Aid and Support, that we may stand upright. If we have passed securely the former part of the Day, it becomes us to pay our humble Acknowledgements to our Divine Guardian and Guide; and if we have fallen, it becomes us with Shame and Sorrow to confess our Vileness, and deprecate God's Anger, and beg his Grace, that we may be more circumspect the Remainder of it. And besides, the Works of the Creation, the wonderful Order of the Universe, the Variety, Beauty, and Usefulness of the Creatures, and the plentiful Provision God hath made for all our Necessities; will then be very proper to engage our Thoughts, and will minister abundant Matter for Devotion, and be very apt to fill our Breasts with Holy Breathe and Aspirations towards that inexhaustible Fountain of Beauty and Perfection, and Power infinite, who by his Word spoke all this into Being.  
3. And for Prayer at Evening, our Protection from the many evil Accidents, and the many great Blessings of the Day past; the Miscarriages likewise and Failures of it, if no worse, and the Dangers of the approaching Night, are sufficient Motives and Engagements to renew our devout Addresses to the Almighty.  
And as private Prayer ought to be thus constant, and without wilful Intermission; so, and more especially, no Opportunity of praying to God in the public Congregation should be omitted: For, this Attendance upon the public Worship of God, is that which is chief and primarily intended by the Apostles in what they wrote about this Duty of Prayer. Most part of the first Epistle to the Corinthians, is spent in giving Directions for the more decent Management of the public Service of God; and 1 Tim. 2.8. the Command of Praying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every place, and that Ephes. 6.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon every opportunity, must primarily relate to the public, as any capable Person may perceive, by considering the Context.  
And accordingly, those Converts made by S. Peter, Acts 2.42. Continued steadfastly in the Apostles Doctrine and Fellowship, and in breaking Bread and in Prayers; and v. 46. They continued daily in the Temple with one Accord; and on the Day of Pentecost we find them all with one accord in one place, Acts 2.1. And thus it was in all Ages of the Church, till Iniquity abounded, and the Love of many began to wax cold. But methinks, the Consideration of the great Advantages of these Public Devotions above the Private, should have some Influence upon us, in order to our more constant Attendance at the places of Divine Worship; for our Lord has expressly promised his peculiar Presence there, and that the Prayers there offered shall be successful. Thus Matt. 18.19. I say unto you, says he, that if two of you shall agree on Earth as touching any thing that they shall ask, it shall be done for them of my Father which is in Heaven; for where two or three are gathered together in my Name, there am I in the midst of them. The Church is an Emblem of Heaven, and the Congregation of the General Assembly of the Firstborn which are written there; whose happy Employment is, to Admire, Adore, and Extol the Infinite Mercy and Majesty of God, for ever and ever; and as there, so here, the Devotion of others will raise our Affections, and their Zeal and Fervour quicken our Devotion. To which purpose is that of the Apostle Heb. 10.24, 25. Not forsaking the Assembling of yourselves together, as the manner of some is, but exhorting one another, and provoking to Love and Good Works, by pious Example and devout Behaviour in the Church. And the Blessing pronounced by the Minister at the Close of those public Offices, was in the Primitive Times thought a Thing of no mean Regard, whatever low Thoughts Men  may have of it.  
To this Head of Public Prayer, may be reduced the Assembling of a Family together to offer up their joint Petitions to God; whether by the chief of the Family, or by some Minister of Religion, if present: And this has been a Practice of very long standing, and is of excellent Use.  
It keeps a Family in a serious Sense of Religion; it accustoms Youth to it betimes, and is an excellent Example to Children and Servants, who are apt to mark and imitate their Parents and Masters Steps more than they are ware of; and Young People will be inclined to think, there is something more than ordinary in Religion, when they see those, of whose Prudence and Experience they have an Opinion, so seriously set about it.  
The Returns of these Family-Devotions at the Beginning and Close of the Day, ought not without good Reason to be omitted; for they naturally tend to make People more Industrious and Just in their Deal in the World, as keeping up in their Minds a sense of their being in the Sight and Presence of a Just and Holy God, and to prevent Abundance of Folly and Levity, and Looseness of Manners, and make the Days Sober and Honest, and the Night's Innocent and Chaste. And this appears evidently to be true, in the great Difference any Man may discern between Families where this Holy Custom is, and is not observed; Idleness and Laziness, Pilfering and Cheating, Swearing and Lying, Lewdness and Intemperance, and Debauchery of all sorts, generally where 'tis neglected; and good Order, Modesty, and Sobriety, Diligence and Faithfulness where 'tis observed: For, it tending so much as it evidently does, to the making Men Good Christians; it consequently, must needs tend to the making them good in every Relation.  
These solemn Family Devotions, are likewise a very good preparation for the better performance of the more public Offices in the great Congregation. For they tend to create that habitual Seriousness and Recollection of Thought, which our Public Prayers command, and without which, we shall offer but the Sacrifice of Fools. The more Men are affected with the Prayers of a Family at home, the more sacred and awful will the public Service in the House of God appear to them; if attentive and devout there, much more so here; and the more they feel the Comfort of joint Devotions in their own Houses, the more desirous will they be of, and the more benefited and refreshed by, the Harmony of a full Choir of Saints in the Holy Temple.  
I'm afraid this pious Custom is  too much neglected; some grudging to take so much Time from their other Employments as this Duty requires; and others, on Evenings especially, making themselves unfit for the Performance of it by tarrying long at the Wine, and enflaming themselves with Strong Drink; and some truly, thinking it too precise and puritanical a Thing, to be practised . But these last should have a Care how they throw ill Names upon what our Religion has made our Duty, and what has all along been observed by the best Men in the World; and they would do well to consider those Words of our Lord, Mark 8.38. Whosoever shall be ashamed of me and of my Words in this adulterous and sinful Generation, of him also shall the Son of Man be ashamed, when he cometh in the Glory of his Father and of the Holy Angels.  
Is it a fitting Reason, that a thing so excellent as this should be despised and disused, because those that in other Matters descent from us, are so careful to observe it? Let their Piety in this Instance, rather shame us into Amendment, that we may be behind them in no Good Work, and leave them no Occasion of Caviling and making Objections against our Church, by reason of the careless indifferent Religion of some that are of our Communion. In particular, this Neglect of Family-Devotions is often thrown in our Teeth; and the best way to take off the Aspersion, is hearty to set about the Practice of the Duty.  
'Tis our great Happiness, were we duly sensible of it, that we are Members of the most Primitive Church in the World, and the greatest Encouragers of True Piety and Religion; and methinks we should be very careful, had we any Love for this Church, any desire that it should flourish and prosper, not to disparage it by our so disagreeable Conversation. Other Sects and Parties we see extraordinary diligent to gain Honour and Reputation, by all means, to their Profession, that their Antagonists may discover no Flaw or Indecency, no Breach of the Orders and Customs they have embraced; while we, that have the best Cause, are generally the worst Managers of it. For Shame, let us at length grow wise, and live up to what we profess in this and every other Particular; and transcribe the excellent Rules of our Church, in our Conversation; let us act like true Sons of the Church of England, as well as talk as such; and then no Doubt but God and his Truth will prevail. We are as a City built upon a Hill, a Light set in an eminent Place, many envious Eyes are upon us, and rejoice to see our Taper burn dim, and our City defiled by Wickedness and Impurity; wherefore we should be the more careful to trim our Lamps, and purge out our Stains, and shine brightly, in the midst of a crooked and perverse Generation: That these Men seeing our good Works, may at length glorify our Heavenly Father, by a Hearty Union and Communion with us, and return to the Fold which they have so groundlessly deserted.  
As for such as grudge Time for this Duty of praying in their Families, let them consider, whether they can indeed improve it more to their Advantage; whether the Gain of a little Money is to be compared to having the Blessing of God, and the Guidance and Protection of his good Providence: And whether their Time was not chief given them to worship God in, and to make Provision for another World.  
And as for such as make themselves unfit for this Holy Duty, by Night Revels and Intemperance, they can't but be sensible that that's a very ill Excuse, such as they should blush and be ashamed of, and a Fault which it highly concerns them speedily to amend; remembering that Drunkards are in that black List, of such as shall not enter into the Kingdom of Christ and of God, 1 Cor. 6.10.  
Having thus shown that Prayer is not only the Privilege, but the Duty of a Christian, and how far the Obligation to this Duty does extend, I proceed to the  
Third and last thing to be done, which is, to show what is required in order to the effectual Performance of this Duty; and what St. Paul says, 1 Tim. 2.8. added to the Importunity recommended in the Parable we are now discoursing upon, will doubtless make our Prayers to be availing. The Apostles Words are these, I will that Men pray every where, lifting up Holy Hands without Wrath and doubting; and of these Requisites I shall first discourse, and then of Importunity.  
First, If we would be accepted at the Throne of Grace, we must lift up Holy Hands. The Word in the Original signifies pure and undefiled, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and 'tis an Allusion to the Custom of the Jews, who constantly used the Ceremony of washing before they prayed; which was intended to signify the Necessity of a clean Heart, in order to Acceptance with God. For God is a Being infinitely Pure and Holy, and that cannot behold Iniquity, and into whose Presence no unclean thing can enter; and therefore, the Sacrifice of the Wicked, as Solomon observes, must needs be an Abomination to him, and bring down a Curse rather than a Blessing; and the Prayer of the Upright only his Delight. Prov. 15.8. More particularly, by this Expression of lifting up Holy Hands is meant these three Qualifications.  
First, That the Suppliant be one of a good Life, or if he has not formerly been so, reputes, and is sincerely resolved to live as becomes the Gospel of Christ, for the future. For how can he that is a Rebel to God, a Traitor and Judas to his Saviour, and that will obey none but the Devil and his own vile Lusts; how can such an one think that God should hearken to his Requests, who consumes God's Blessings upon his Lusts, 
Jam. 4.3.  as St. James expresses it, and as S. Paul, Turns the Grace of God into Lasciviousness, and sins still more that Grace may still abound; and is encouraged by God's Goodness to persist in his Wickedness? He only can with Reason expect to be heard by a Holy God, who is either actually pious and good, or hearty desires and intends to be so.  
Secondly, By lifting up Holy Hands, is meant Purity of Intention, unmixed Desires of advancing the Glory of God, and of the Supply of our real Needs, and of promoting our Eternal Salvation.  
That is, no Man must dare to play the Hypocrite in his Devotion, and have other little sinister By-Ends, such as the Praise of Men, that his Vanity may be tickled by being esteemed more Righteous and Heavenly-minded than his Neighbours; and that under the Covert of more Religion than ordinary, he may the more securely bring to pass some wicked underhand Design. That there have been such sort of Devotionists as these, is evident from what we find recorded of the Pharisees, Men to all Appearance extraordinary Religious, Fasting and Praying frequently and long, and very Exemplary in other Instances of Piety; when, after all, our Lord who knew their Hearts, has told us, they did it to be seen, and to have Praise of Men; and under Pretence of long Prayers, to insinuate into Wealthy Widows Esteem, that at length they might have an Opportunity to devour their Houses. How many of this sort there is , God and their own Consciences know best; but this is certain, that wherever the Gild lies, 'tis a great Abomination to him, who is Truth itself, and infinitely hates a Lie; especially in Matters of Religion, where his Honour is so nearly concerned.  
Wherefore, let those who find themselves pricked by what is now said, take care that their Religion be more pure and sincere for the Future; lest our Lord's Woes to the Pharisees fall upon their Heads, and they be doomed to the Portion of Hypocrites, where is Weeping and Gnashing of Teeth.  
Thirdly, The Word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sometimes signifies Just and Upright, without Fraud and Cheating Arts and Oppression; and he that would be heard when he prays, must cleanse his Hands from these, must do as he would be done to, and provide things honest in the Sight of all Men; and despise the Gain of Oppression, as Isaiah phrases it, Chap. 33. Vers. 15. For God is Just as well as Holy, and hates the sly Wind of Deceit and Fraud; He is about our Path, and spieth out all our Ways, and will be a swift Witness against those that oppress, instead of turning a gracious Ear to their Petitions. 
1 Thes. 4.6.  Wherefore, let no Man go beyond or defraud his Brother in any Matter, for God is the Avenger of all such; but take care that his Hands be not defiled with unjust Gain, lest it make them uncapable of receiving a Blessing. Thus much for the first Requisite to our praying effectually, the lifting up Holy Hands.  
A second is, That this be done without Wrath, that there be a Freedom from Strife and Revenge, and a Readiness to Reconciliation and Forgiveness.  
For as for a hot angry Disposition, nothing more unfits a Man for Devotion than that; it makes the Mind continually in a Storm, breaks the Order and Connexion of Thoughts, puts the whole Soul into a Hurry, and makes it like a Troubled Sea that cannot rest. And therefore, no wonder if it cast up Mire and Dirt, Desires impure and displeasing to God, rather than the sweet smelling Savour of an acceptable Sacrifice.  
As our Religion in general, so Prayer in particular, is a reasonable Service, and requires as great Freedom of Thought, and recollected Presence of Mind, as any thing whatever. The Object of Prayer, is a Being of infinite Sanctity, and transcendent Majesty, and this should move us to approach him with the most awful and sedate Temper of Mind; and that which is prayed for, is, or aught to be of the greatest Value, and which it most of all concerns us, to have bestowed upon us; and therefore it concerns us to have our Reason and Thoughts at Command, lest our Petition should be rejected for our ill Management of it.  
Now, nothing more discomposes the Mind, and deprives it of the Use of Reason, than the Passion of Anger: It puts the Spirits into such a violent and unnatural Motion, as makes all the Powers of the Soul for a Time unserviceable. Things are apprehended in strange Confusion and Disorder, and remembered with much Imperfection, and foolish and ridiculous Choices are made by the Will; and all the Affections, consequently, out of Course: Just as is the Condition of Mad Men, only the Fit is sooner over. And is this a fitting Temper of Mind to approach the Throne of the great God in, and prefer Petitions for the greatest Blessings? Let a Man, after he has been brawling with his Neighbours, consider if he were to go immediately to beg a Boon of his Prince, whether he should not then do it with great Disadvantage; how apt he should then be to commit Indecencies, and to omit Matters of chief Concern in his Request, and the like; and then let him say what he thinks of addressing to the great King of Heaven in such an ill Disguise of Soul? And whether he does not believe that he might speed much better, if his Mind were calmer and more it self? Now, the Returns of Prayer being so frequent, and angry men's Brawling and Quarrelling so frequent; it must needs often be, that such Men, unless they omit praying, which is still worse, must pray to God with Minds greatly discomposed, and and unfit for the Performance of so Holy a Duty, at least with any Success.  
As for a Revengeful Temper of Mind, that is a thing so contrary to him, whose Definition is Love, and who has so freely forgiven us so infinite a Debt, that no Desires breathed from such a Soul, but must needs stink in his Nostrils, and be utterly rejected by him. His Divine Son, the only Mediator between him and us, who presents the Prayers of the Faithful, and intercedes for their Acceptance; will be so far from appearing in an implacable revengeful Man's Behalf, that he has declared (in a Parable before discoursed of, Mat. 18.23.) he will deal with such with the utmost Severity. God will accept nothing at our Hands without Charity, and a Gift, though brought to the Altar, must not be offered there, till he that is at Variance with his Brother be reconciled to him; he must leave his Gift before the Altar, and go his Way, and first be reconciled to his Brother, and then come and offer his Gift, Mat. 5.23, 24.  
A third Requisite to our praying successfully, is, that our Prayers be without doubting, or as 'tis expressed, Heb. 22. In full Assurance of Faith. According to what our Lord said upon Occasion of the Barren Fig-trees being dried up from the Roots at his Word, which, when St. Peter and the rest of the Disciples wondered at; 
Mark 11, 2●.  Jesus answered and said unto them, have Faith in God, for verily I say unto you, whosoever shall say unto this Mountain, be thou removed and cast into the Sea, shall not doubt in his Heart, but believe that those things he saith, shall come to pass; he shall have whatsoever he saith. Therefore, I say unto you, what things soever ye desire when ye pray, believe that ye receive them, and ye shall have them. And elsewhere, 
Mark 9.23.  All things are possible to him that believeth. To which agrees that of St. James, If any Man lack Wisdom, let him ask of God; but let him ask in Faith, nothing wavering, for such a Man shall not receive any thing of the Lord, James 1. 5, 6. The meaning of all which I suppose to be this, That, as the Apostles, upon their firm Belief of the Truth of our Lord's Promise of enabling them to work Miracles for the Advancement of the Christian Religion, and of his Power to do accordingly, should, when they prayed for his Help, be enabled to do as they desired; so all other Believers, if their Prayers are accompanied with a strong Belief of his Veracity in promising to hear the Prayers of the Faithful, of his Ability to relieve and help them, and of his infinite Goodness and Willingness to grant them their Desires, if it be expedient for them, they shall certainly speed well and receive a Blessing at the Hand of God.  
The very Petitions they offer up, if for their Good, shall be granted them; and if not for their Good, God in his infinite Wisdom will bestow something else upon them, that shall be more for their Advantage: And, they may depend upon it, they shall not be sent away empty.  
But, he that wavereth, and is of doubtful Mind in these Particulars, and prays with great Diffidency, and distrust of prevailing; as his Prayers must needs be very cool, and without that Life, and Fervour, and Importunacy (which we shall see presently is likewise necessary to our Success) so his Mind must be in strange Agitation, and tossed between the Waves of two contrary and very perplexing Passions, Hope and Fear; and the latter having manifestly the Advantage with such a Man (for if his Hope were stronger than his Fear, he would be more fixed and steady than he is) 'tis a Thousand to one, but at length, after intolerable Disquietudes and Anxiety of Mind, he will split upon Despair or downright Atheism. So true is that of St. James, Chap. 1. Vers. 6, 8. He that wavereth, is like a Wave of the Sea, driven about and tossed; a double minded Man is unstable in all his Ways; and so necessary is it, that we should firmly believe, and be actually persuaded when we pray, that our Petitions, if for our Good, shall be granted us by our Heavenly Father.  
There is yet one thing more required if we would succeed in our Devotions, and which is of very great Avail in this Matter; and that is, a Holy Earnestness and Importunity: And 'tis a thing so much to be observed, that our Lord delivered two Parables (cited at the Beginning of this Discourse) to this very Purpose, That Men ought always to pray and not to faint. In both there is a Delay and Denial for a Time, but at length, the Importunate prevail.  
Now, though the Reason why our Saviour directs to this Importunity, cannot be the same with that mentioned in the Parables; God's Quietness and Happiness being not to be disturbed, nor he teased and wearied into Compliance, as those in the Parables were, yet there may be several other Reasons given for it.  
'Tis a Manifestation of our earnest Desire of prevailing, and that we indeed highly value what we thus importunately beg for; 'tis a means to make us prise a Blessing the more, which we so hardly come by; and to be the more thankful for it when we receive it, and the more careful not to lose or forfeit it. 'Tis a Trial of our Patience, an Exercise of our Faith and Hope, and Dependence upon God; it teacheth Humility and Self-Denial, and Amendment of our Faults, lest our Continuance in them render us unworthy of God's Favour; it makes Devotion burn bright and vigorously, and is of great Advantage to all the Purposes of Religion.  
For these, and such like Reasons it is, that our good God, who giveth to all Men freely, and upbraideth not, has made Importunity a Condition, in order to the obtaining our Requests, and indeed, the Blessings God encourages us to ask, and bestows upon us, are so great, that the utmost Earnestness, and most importunate Addresses, and the longest Attendance, will be abundantly repaid with a Grant at last.  
Having thus done what I at first proposed to do upon the Parable of the importunate Widow, and proved that Prayer is not only the Privilege but the Duty of every Christian, and shown how far the Obligation to this Duty does extend, and what those Requisites are, which are necessary to the effectual Performance of this Duty, viz, Purity of Life and Manners, Sincerity of Intention, Just and Upright Dealing with one another, expressed by St. Paul, by lifting up Holy Hands; and likewise a quiet peaceable Temper of Mind, not given to Strife and Wrath, but apt to be reconciled and to forgive; together with a full Assurance of Faith in the Veracity, and Power, and Goodness of God, accompanied with a Holy Earnestness and Importunity: It remains only that we all of us be exhorted, diligently and hearty, according to the Measures before described, to put in Practice this so beneficial a Duty.  
There is no Place, no Time but we have need of God's Favour and Protection, and we may always, and in every Place beseech it of him; and he has promised to hear and accept us, whenever we address to him as we ought. 'Tis Prayer that sanctifies Prosperity, and makes light the Burdens of Adversity, and brings a Blessing upon our Business and Callings, and is the greatest Cordial upon the Bed of Sickness; wherefore, Let us pray every where, lifting up Holy Hands without Wrath and doubting; and by an Importunity not to be denied, do a pleasing Violence to Heaven; For every one that thus asketh, 
Matth. 11.10. etc.  receiveth. If a Son shall ask any of us that is a Father, Bread, or a Fish, or an Egg, will we give him a Stone, or a Serpent, or a Scorpion? If we then being evil, know how to give good Gifts to our Children, how much more shall our Heavenly Father give the Holy Spirit, and all other needful Blessings to them that ask him?  

The PRAYER.  
MOst Gracious God, who not only permittest, but dost encourage, nay command us to make our Requests known unto thee, and hast promised by thy Blessed Son, that whatever we ask in his Name, if it be expedient for us, we shall receive; assist me with thy Grace so to advert to the All-sufficiency and Almighty Goodness of thy Divine Nature, and the miserable Indigency of my own, that I may have a due Value for this inestimable Favour, and be so much my own Friend, as often to bend my Knees before the Throne of thy Grace, and lay my Supplications before thee. I humbly confess, O Lord, and deplore my hitherto great and stupid Backwardness in this Heavenly and most beneficial Duty, and earnestly beseech thee, that for the time to come, thou wouldst prepare my Soul by the Inspirations of thy Blessed Spirit, that it may become a House of Prayer, and a fit Habitation for thee my God. May I be frequent in pious Ejaculations, and Mental Breathe towards thee my chiefest Good, and constant in the more solemn Returns both of Public and Private Devotion: And that I may be successful, and my Prayers bring down a Blessing, Grant that I may list up Holy Hands to thee without Wrath or Doubting, be pure in my Intentions, careful to practise these Graces that I pray for, and in all my Conversation pious and just, free from all Strife, and Malice, and Revenge, and every Thing that is displeasing to thee, remembering, that the Prayer of the Wicked is an Abomination. And may a full Assurance of Faith and Holy Importunity always accompany my Addresses to thee, that so I may not be sent empty away, but receive a greacious Answer to my Petitions, to the Relief of my Necessities, and the Advancement of thy Glory, through the Merits of our Blessed Saviour Jesus, in whose Name we present all that we beg of thy Bounty, and hope to be heard through his prevailing Intercession. Amen.    

PARABLE XIV. Of the Pharisee and the Publican.  Luke xviii. 9, 10, 11, 12, 13, 14. 
Jesus spoke this Parable unto certain which trusted in themselves that they were Righteous, and despised others.  
Two Men went up into the Temple to Pray, the one a Pharisee, the other a Publican.  
The Pharisee stood and prayed thus with himself; God, I thank thee that I am not as other Men are, Extortioners, , Adulterers, or even as this Publican.  
I Fast twice in the Week; I give Tithes of all that I possess.  
And the Publican standing afar off, would not lift up so much as his Eyes unto Heaven, but smote upon his Breast, saying, God be merciful to me a Sinner.  
I tell you, this Man went down to his House justified rather than the other; for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.  
THIS Parable of our Lords, we see from the Introduction and Conclusion of it, is levelled against Spiritual Pride; or the being highly opinionated of ones own Righteousness, and so puffed up by it, as to despise others as vile profane Persons, whose Religion is not with Ostentation, and who pretend not to such extraordinary Sanctity: And is intended to show, that an humble self-condemned Sinner, who though he has been wicked is sensible of it, and with Shame and Sorrow confesses his Gild before God; is more acceptable in his sight, and shall be sooner pardoned by him, and advanced to his Honour, than he that vaunts of his Virtue and the Performance of the External Duties of Religion. His Pride and Exaltation of himself shall abase him, while the others Humility shall exalt him.  
And this is very lively represented in this Parable, in the Persons of a Pharisee and a Publican, and their going up into the Temple to pray. The Pharisees were a Sect among the Jews, that made the greatest tensions to extraordinary Holiness, and strict Observance of every Punctilio of their Law; they wore a peculiar Garb, and used a different sort of Gait from other Men, as Persons always busied in the serious Contemplation of the best Things; they were of very reserved Conversations, and of very morose Countenances, as greatly mortified, and Strangers to the World; their Prayers were public and long, their Fasts severe and often, their Search of the Scriptures diligent, and their Contribution to the Maintenance of God's Ministers exact and very liberal; they paid Tithes of All that they possessed; and by this Means were highly reverenced by the People, and as highly conceited of Themselves. The Publicans were Men of quite another Character and Estimation; they were officers that gathered up the Roman Customs and Tribute, and hired or farmed them of the Emperor, and then raised Estates to themselves by Exaction and Oppression: And their Lives were so busy, and so constantly taken up with such vile Affairs as these, that they thought but little of Religion, and pretended to as little, and therefore were looked upon by the Jews as the very worst of Men, and called Sinners by way of Eminence.  
These two so very different sort of Men, went up into the Temple to pray. To see a Pharisee in the Temple was no Wonder, they were the greatest Frequenters of that Holy Place, and as constant at Divine Service as the Priests that ministered; but to meet a Publican there was a great Rarity: the Receipt of Custom was all the Temple they generally frequented, and Mammon was the God they worshipped in it; and how to gripe, and overreach, and oppress, was the subject of their Thoughts, and their Devotion.  
But however unusual it might be, yet we see a Publican went up into the Temple to pray; as Scandalous as his Profession was, as full of Hurry and Application to the World, yet he found Time for the Exercise of Religion: And indeed, no lawful Profession, of how ill Repute soever, but may be very consistent with a Sense of Piety; and Men of the most busy Employments, may, if they please, find time, and that daily too, to go up into the Temple to pray. And that Employment, whatever it be, and however gainful, that is a Hindrance to Religion, public as well as private, is for that very Reason unlawful, and aught to be given over; For what shall it profit a Man, if he shall gain the whole World, and lose his own Soul? There are many Callings or Ways of getting a Livelihood , which have an ill Repute, and that deservedly, through the ill Behaviour of some that follow them, which yet are very Lawful, and very necessary in a State: And therefore, Let not those that have such Employments plead them in Excuse for their Profaneness and Irreligion, as if their Employments were the unavoidable Occasion of their being Wicked: For if their Employments are neither against the Laws of God or Man, they may Conscientiously and Religiously discharge them; and if they are upon either Account unlawful, they must immediately leave them, and betake themselves to some other honest Profession.  
The Employment of a Publican, was of all the most scandalous among the Jews, and that not without Reason; and yet we find a Publican at Prayers as well as a Pharisee, and the more acceptable Suppliant of the Two: And if One, why not the whole Order if they had pleased? And accordingly, when the Publicans came to John the Baptist, (a Person of the severest Sanctity) to be Baptised of him, and said unto him, Master, what shall We do? He did not charge them immediately to leave their Profession, but only, Not to exact more than was appointed them: 'Twas Exaction made their Office hateful both to God and Man, and if that were amended, the Employment was as Innocent as others. And when the Soldiers (Men generally, of all Men, the most Lose and Wicked) demanded of him likewise, And what shall We do? He does not condemn their Profession, but bids them do no Violence to any Man, nor Accuse any falsely, and be content with their Wages, Luke 3.12, 13, 14. A Man that considers Things, would not choose to be of an Employment that carries great Temptations along with it to Wickedness; but if he were brought up to such an Employment, and knows not how to subsist in any other Way, his Business is, to consider wherein lies the greatest Temptation and Danger of it, and arm himself diligently against that, and then he may live as Innocently, and serve God as Acceptably, as his Neighbours. But to live wickedly in such a Calling, and then lay the Blame upon the Temptations that go along with it, is too slender an Excuse to do any Service: for if the Calling be lawful, no doubt but it may be innocently managed if the Man pleases; and if it be unlawful, he must for no Considerations whatever continue in it. And a Soldier or a Publican, for Instance, though of the worst of lawful Professions, yet we see may keep a good Conscience, and live orderly and repent, and serve God as acceptably, nay, perhaps more so than others of higher Pretensions; for the Publican as well as the Pharisee went up into the Temple to pray, and the Publican went away justified rather than the Pharisee.  
But what was the Reason of that? One would think a Man of so great Sanctity as a Pharisee should be more acceptable to God than so vile a Sinner as a Publican? Why, the Reason of this was, that the Publican, notwithstanding the ill Character, his Profession threw upon him, and the high Pretensions of the Pharisee, the Publican was the Better Man of the Two. The Pharisee, with much Pride and Self-esteem, advanced high into the Temple, and then, vauntingly insisted in his own praise, I Fast twice a Week, I give Tithes of all that I possess; and utterly devoid of the Fundamental Grace of poverty of Spirit, he looked upon his Righteousness as too much his own, and uncharitably judged the Publican for the sake of his Profession, and then haughtily scorned him, as vile and profane in comparison with himself; God, I thank thee that I am not as other Men are, or even as this Publican. He that is not so wicked as other Men, ought indeed to give God Thanks, for 'tis he that made him to differ; but than it ought to be with Humility, and a due Sense of his own natural Vileness and propensity to Vice, and of those remaining Wickednesses which still too easily beset him; giving God all the Glory of what is good in him, and reserving to himself only Shame and Confusion of Face for the Sins which do still too easily beset him, and for his not making so good use of the divine Grace and Assistance as he might and should have done. But there was nothing of this in the Pharisee's Thanksgiving; 'twas only full of Pride, and Vainglory, and Self-conceit; and that unhallowed every Thing else that was Good in him, and rendered him and his Prayers abominable in the sight of God, who resisteth the proud, and giveth Grace only to the humble: Such as was that Publican whom he so haughtily despised.  
For he, in an humble Sense of his former Wickedness, and deep Shame and Sorrow for it, stood afar off, as not worthy to come near the Holy Majesty of God; and would not so much as lift up his polluted Eyes to Heaven, the place of perfect Holiness and Purity: but, like a true self-condemned Penitent, smote upon his Breast, and in bitter Remorse of Soul said, God be merciful to me a Sinner! And for this his humble Penitence, He went down to his House justified rather than the Pharisee; for every one that exalteth himself shall be abased, and he that humbleth himself shall be exalted. A truly humble Temper of Mind is better than all the outward performances of Religion; and a penitent Publican, that is indeed poor in Spirit, is far more esteemed of God, than he that makes Long Prayers, and Fasts often, and Tithes all his Substance, and is proud of this when he has done, and despises those that make not so much Ostentation of Religion as he does. Without Humility, all is Vainglory and Hypocrisy; and the seemingly most sanctified Person that has it not, is like a painted Sepulchre, beautiful without, but full of Rottenness within.  
By what has been hitherto said by Way of Comment upon this Parable, and from the Introduction and Conclusion of it (as was said) 'tis very plain that 'tis designed to recommend the great, nay, fundamental Grace of Spiritual Humility, or Poverty of Spirit with relation to Virtue: And to show, that let a Man have never so much of Virtue or Religion, if he is proud of it, it renders all abominable in the Sight of God; and that none but the humble Soul is his Delight. In my Discourse therefore upon this Parable, I shall endeavour three things;  
First, To show what the Grace of Spiritual Humility is;  
Secondly, How excellent and beneficial a Grace it is, and how vile and mischievous the contrary Vice is; and  
Thirdly, How highly this Virtue shall be rewarded.  
As for the first, What the Grace of Spiritual Humility is; I in the first place think in the Negative, that it can't be a thinking worse of a Man's self than he really deserves; for no Man certainly can be obliged by Religion to be mistaken in himself, it being one of the chief things that we learn in Christianity as well as Ethics, rightly to know one's self: And when there is any thing in a Man that is indeed Praiseworthy, I can't see why the Man himself may not be sensible of it as well as others; and innocently please himself with reflecting upon it, and love what bears so much Resemblance to, and is an Emanation from the Eternal Fountain of Goodness and Perfection. Nay, He that dwells much with himself, and heedfully reflects upon his Actions, and the Bend and Inclination of his Mind, as every Man ought to do; can't be conceived to be ignorant of what is good in him, any more than what is evil; and the same Attention which is requisite that a Man may know his Errors and Miscarriages, will likewise inform him of what is virtuous in him, and of good Report. And further, How can a Man be thankful to him who is the Giver of every good and perfect Gift, for the intellectual Favours he bestows upon him (of which Grace to live virtuously is the chief) who is not first conscious that he has received the Blessing? The Elders in the Revelations that took their Crowns from their Heads, and cast them before the Throne, as an Acknowledgement from whom they had received them, first must be supposed to know that they had them on; And if there be such a thing as St. Peter calls the Answer of a good Conscience towards God, a Man must first be sensible of his good Actions, before he can feel that inward Approbation of them.  
I thought fit to say thus much in the Negative about Spiritual Humility, because it has been taught by some that pretend to the most extraordinary Religion, that we ought to entertain none but vile and abject Thoughts of ourselves, to be conscious of nothing that is good in us, but to call ourselves the vilest of Sinners, and the worst of Men; according to St. Paul's Example, who calls himself the chief of Sinners, 1 Tim. 1.15. But since it cannot be true, for a sincerely pious, sober, and chaste Man for Instance, to call himself the most profane, the most intemperate and debauched Wretch living, for he must needs be sensible that is not so; therefore a more discreet Way of Humiliation and Confession of our Faults should be introduced in its Room, for nothing that is untrue can be pleasing and acceptable unto God: And, as no Man ought to think of himself more highly than he ought to think, so neither should he untruly vilify and miscall himself, but think and speak soberly, according as God has given to him the Measure of Faith. 'Tis the same St. Paul's Advice, Rom. 12.3. whose Example is urged for so extremely debasing a Man's self in his own Esteem; and therefore, when he said of himself, That he was the chief of Sinners, it must look back to his former Wickedness in persecuting the Church of Christ, and could not be true as to his present Condition when he spoke it, for he was then a chosen Vessel, and not inferior to any of the Apostles. And whatever good Man will use that Expression after him, its Signification must be restrained, either with Reference to past Wickednesses, or some particular Vice which too easily besets him; and cannot be true in its largest Sense, of any sincerely good Man. And 'tis a strange kind of Humiliation, that is made up of the Confession of Faults which a Man never knew himself to be guilty of; which yet is much in Vogue with some sort of People, but does indeed look too Stage-like to be thought real by any discerning Man.  
Poverty of Spirit therefore does not consist in a Man's making himself worse than he is, (and truly there is no ne●● he should do so, every Man living having enough of real Vileness to humble him before God) and in overlooking every thing that is commendable in him; and the Pharisee in the Parable might very innocently have thanked God that he was not as other Men, Fornicators, Unjust, Adulterers, or even as a Publican; had there not been something much worse than this, mixed with his Thanksgiving: And it was this. He was proud of his living more circumspectly than other Men, he arrogated much of the Praise to himself, and despised one, who, by reason his Profession, he thought was a more lose and careless Liver; and never reflected upon his Failures and Imperfections, but was wholly taken up with admiring himself, and vaunting of his Virtue, and did not return, as he ought to have done, all the Glory to God. So that 'tis not all thinking well of ones Conversation and Virtuous Living that is Spiritual Pride, but only when we think better of it than we should do, and forget our Sins and Imperfections, or arrogantly ascribe the Praise to our selves, not remembering who made us to differ, and neglecting to return the Glory to him, and are so exalted in our own Conceits, as to despise and contemn others, because their Religion is not with Show and Ostentation.  
Spiritual Humility then, as 'tis opposed to this Spiritual Pride, consists in two things.  
First, In not overvaluing our spiritual Excellencies, nor our selves by reason of them, but returning all the Praise and Glory to God, who is the Author of every good and perfect Gift.  
'Tis to remember that he made us to differ, and that we have nothing, not so much as a good Thought, but what we receive from him, in whose Divine Aid is all our Sufficiency.  
'Tis to reflect upon the Imperfections and Defects of even our best Actions, and how much Need there is of God's Mercy and favourable Judgement, after we have done all that we can in his Service. 'Tis to remember likewise, that with such great Assistances from above as we have received, we might have been much better than we are, and have practised more Graces of Christianity, and that in higher Degrees of Perfection.  
And when there arises any inward Complacency in our Breasts from a Virtuous Action, or we meet with any commendation from others; 'tis then immediately to give God the Glory, and transfer all the Praise to him, and suffer no vain tumors to remain upon our Minds, nor look down with Scorn upon others that have less Esteem and Reputation in the World: But rather to humble ourselves before God at the Thoughts of the Pollutions that are still upon our Souls, and reflect how great a Debt of Gratitude lies upon us to our great Benefactor, who has given us (unworthy as we are) such great Measures of his Grace; and resolve to make him a due return, of a daily increasing Praise, and Obedience, and Love.  
Secondly, Spiritual Humility consists in a due Apprehension of the Vileness of our Sins, and the great Aggravations of them; and as we must not overvalue our Virtues, nor our selves by Reason of them, so neither should we undervalue our Vices, i. e. endeavour to palliate and excuse them, and give them more favourable Names than they deserve, such as unavoidable Frailties, pitiable Infirmities, the Effects of Surprise, and the like: Nor think ourselves to be less abominable in the Sight of God for our Commission of them, than indeed we are.  
There is no Manliving, how good soever, but is still a Sinner; and not only Imperfections and Frailties may be laid to his Charge, but God knows, too often, Sins of a deeper Dye; as David and Peter, we know, fell into the very worst of Wickednesses, though the one, otherwise a Man after God's own Heart; and the other an Apostle of our Lord and Holy Martyr for his Truth Now Spiritual Humility will give a Man a due Sense of his Spiritual Vileness, and represen this Sin (whatever it be) as indeed the greatest Evil, a Violation of the highest Authority, and of a most Holy, and Just, and Good Law, and the very height of Ingratitude too, as being a Resisting the Will of our greatest Friend and Benefactor: And 'twill show him the Aggravations of his Gild, as being contracted against sufficient Light and Knowledge, and when he had sufficient Aid likewise from Abve to enable him to resist the Temptations to it if he would. These, and the like Considerations, which a Man truly humble in Spirit will call to mind, will humble him still more, and render him as vile in his own Eyes as he thinks he is in God's; and make him prostrate himself before the Throne of the Divine Majesty with Shame and Sorrow, and Confusion of Face, confessing his Gild, condemning himself for it, and humbly imploring Forgiveness of his offended God, and that he would turn away that fierce Anger from him, which he is very sensible he has but too much deserved.  
Thus David framed a Psalm on purpose to confess and bewail his great Transgressions in the Matter of Uriah: He than forgot all that was good in him, and did not expect that his former excellent Piety should cover and make Amends for those foul Sins: He did not search for Excuses, and endeavour to extenuate his Gild; but, like a truly humble Penitent, changed his usual Strain of Praise and thanksgiving, for the Accents of Grief and Shame, and better Remorse, acknowledging his Transgressions, and having his Sins ever before him, and with the most pathetic Earnestness of a broken and contrite Heart, begging God's Forgiveness, and that he would again Great in him a clean Heart and renew a right Spirit within him: As if those his great Wickednesses had not only polluted all that before was good in him, but quite destroyed the Rectitude and Integrity of his Soul.  
And as David, so S. Peter, when he reflected upon the great Baseness of Denying his divine Master and Saviour, his Spirit was so truly humbled, that without endeavouring in the least to conceal or palliate his Fault, he went out and wept bitterly.  
And so the Publican in the Parable, would not so much as lift up his Eyes to Heaven, but stood afar off, in the Court of the Gentiles, which was the lowest of all, and with great Compunction of Spirit smote upon his Breast, and said, God be merciful to me a Sinner!  
And thus much for the First Thing to be done upon this Parable, which was, to show what the Grace of Spiritual Humility is; (viz.) a not Over-valuing our spiritual Excellencies, nor ourselves by reason of them, nor despising others as less Holy, but returning all the Glory to God, who made us to differ; nor undervaluing, or endeavouring to excuse and extenuate our Wickednesses; but an impartial considering the Vileness and great Aggravations of them, and sincere humbling ourselves for them at the Throne of God.  
The Second Thing to be done is, to show how excellent and beneficial this Virtue is in our Christian Course, and how vile and mischievous the contrary Vice is.  
'Tis a sufficient Argument that this Virtue is very excellent, and of great Benefit to Christians, that our Lord has placed it in the Front of his Beatitudes, which he gins thus, Blessed are the poor in Spirit. Like a wise Master-Builder, he lays the Foundation low of a Building that was to reach so very high; and Humbleness of Mind must be the Groundwork of that Religion which will advance a Man to Heaven.  
Piety without Humility is very apt to make Men top-heavy, and over-set like a Ship without her Ballast; 'tis this that preserves the Soul unshaken amidst the Temptations of the World, as that makes a Ship sail sure and steady amidst the mighty Billows. The House in the Gospel that was founded upon a sandy Surface of the Earth, soon yielded to the Fury of the Tempest, and great was the Fall of it; our Lord therefore gins with poverty of Spirit, as the Basis and great security of all his other Building; which he foresaw and foretold was to undergo the Shock of many a furious Storm, and contend with all the Powers of the Prince of Darkness. But more particularly, this Grace of Spiritual Humility is so excellent and highly beneficial, that nothing more conduces to a Man's Spiritual growth, and Increase in Virtue, nor renders him more dear both to God and Man.  
First, Nothing more conduces to a Man's spiritual growth, and Increase in Virtue. For, 'tis very true in Religion as well as in Worldly Affairs, That nothing makes Men more industrious than a due sense of their Wants, and the poorness of their Stock; whereas, when a Man thinks he has Abundance, he is generally Slothful and Careless, and Impoverishment becomes his Lot rather than a farther Improvement: An humble Sense of a Man's Imperfections and Sins, will make him doubly diligent, and consequently to improve greatly in the School of Righteousness; but haughty Conceitedness will certainly make him grow worse and worse. Nay, there will be no End of the humble minded Man's Improvement; for 'tis always found in the pursuit of Virtue as well as of Knowledge, that the more real Virtue increases in the Soul of a Good Man, the more and greater the Defects of his Virtue appear to be, and consequently, the more will his Diligence be quickened and spurred on; as St. Paul, the farther he advanced in the Christian Race, the more conscious he grew that he had not yet apprehended what he endeavoured after, and was not yet perfect, and that made him forget what was behind, his former Attainments, and reach out to what was still before, what he had not yet attained to, and eagerly press forward to the Mark, the Prize of the High Calling of God in Christ Jesus. Now the Consequence of this extraordinary Diligence must needs be an extraordinary growth and increase, and so still onward in a quick and vigorous Motion, till he finishes his Virtuous Race, and is perfect as his Father which is in Heaven is perfect.  
And as this spiritual Humility makes a Man move swiftly in the Christian Course, so it makes him tread surely too; it balances him, and keeps him upon his Centre, and secures him from those dangerous Falls which too often are the Fate of the highminded and proud; for 'twas Pride and Haughtiness of Spirit, we know, that ruin'd the Prince of the Fallen Angels, and his Accomplices. But poverty of Spirit is the great Security of a Christian against the subtle Arts of the Tempter; 'tis the proper Mark and Character of a Disciple of the meek, lowly Jesus; and is a disposition of Mind the most of all apt for Repentance, which is a Grace of infinite Value, as being absolutely necessary to Salvation; and entitles a Man, in a peculiar manner, to the Divine Aid and Assistance; for God giveth Grace to the Humble.  
Secondly, As this spiritual Humility is of the greatest Benefit to a Christian, so does it render him highly dear both to God and Man.  
All Men love an humble Man, and look upon him as a Wise and Extraordinary Person; and he that is pious and circumspect in his Conversation, and yet is not proud of it, nor despises or haughtily reflects upon others that live more at large than he does, but advises them better, seasonably, and with Meekness and Humility; such a Man is esteemed as a Person sent from God to do Good to Mankind, that seeing his Good Works mixed with poverty of Spirit, they may be inclined to imitate so lovely an Example, and glorify their Father which is in Heaven, by treading in his Steps. And as for God, S. Peter and S. James, and the Wisest of Men all agree, that he resisteth the proud, but giveth Grace to the humble. And our Lord himself, at the end of the Parable we are now considering, says expressly, He that exalteth himself shall be abased, and he that humbleth himself shall be exalted; and the humble Publican went down to his House justified, rather than the haughty Pharisee; so beneficial and highly valuable, both with God and Man, is Humility of Spirit.  
But on the contrary, to be opinionated and proud of one's Virtue, is a great Misfortune as well as Fault, and brings a great deal of a peculiar sort of Trouble and Uneasiness along with it: 'Tis a Thing hated both by God and Men, and is despised and disgraced by every Body. To what would otherwise be really praiseworthy, it brings the greatest Disparagement in the World; and if a Man's Conversation be but indifferent, and like other men's, then, nothing makes him more ridiculous, than much to value himself, upon what is of so little or no Excellency, And what a Pain 'tis for Men that look upon themselves as extraordinary Persons, to see others so far from that Opinion, as rather to slight and deprecate them; may easily be imagined. And indeed, 'tis the Mishap of this sort of People, always to meet with such kind of Entertainment as this; Men setting themselves on purpose to tease and worry 'em, that if possible, they may make them ashamed, and weary of a thing so generally hated.  
But besides this peculiar sort of Vexation and Uneasiness that attends spiritual Pride, there is something much worse to be said of it, viz. that 'tis almost impossible for Men infected with this Vice ever to improve in Religion and grow better. For in the Nature of the Thing, nothing slackens Diligence and Industry more than this, without which no progress can be made in any thing, or at best a very slow one, especially where there are such Difficulties to be struggled with as in Religion; and what signifies Instruction or Reproof (unless it be to gall and enrage him) to a Man that thinks his Virtue very extraordinary if not complete already? And besides, God, from whom we derive all our Sufficiency, resists the proud; and therefore, as Solomon says, no wonder if when pride cometh then cometh destruction, and a haughty Spirit be the forerunner of a fall.  
Besides, as the Condition of Mankind is now, to be proud of Virtue is to be proud of Imperfection; for such is the Virtue even of the best Men upon Earth: nay, 'tis to be proud of that which is not; for no Man that is proud of his Virtue is indeed Virtuous, that poverty of Spirit being wanting which gives the Value to all Religious Actions, and renders them acceptable in the Sight of God. And it not only pollutes and unhallows what might otherwise deserve the Name of Virtue, but (as was hinted before) it keeps a Man from growing better; it blinds him, that he cannot discern his Faults; and he is so taken up with admiring his Excellencies, and (with the Pharisee) thanking God that he is not as other men are, Extortioners, Unjust, Adulterers, or the like, that his great Defects pass unobserved by him: And with the Man in the Fable, he is so busy in gazing upon things above himself, that he perceives not the Dangers under his feet till he falls into them.  
Having thus endeavoured to show what is the Grace of spiritual Humility, and how excellent and highly beneficial a Grace it is, and how vile and mischievous the contrary Vice is, destructive of all Religion, and hateful both to God and Man; I proceed now in the Last Place to show, how highly this Virtue shall be rewarded; which is expressed thus in the Close of this Parable, He that humbleth himself shall be exalted.  
That is, in short, men's Humbleness of Mind in point of Virtue, their Self-Annihilation, and returning all the Glory of their Good Actions to God, as the Author of whatever is commendable in them; and without priding themselves in their present Attainments, pressing on still to greater Degrees of Perfection and Heavenly Life: This shall, in the World of Eternal Felicity and Glory, be rewarded with the Impression of a near Resemblance to that Divine Fountain of Holiness and Perfection, whom here they acknowledged to be the Giver of every good and perfect gift. They shall then see him as he is, and they shall be like him; No Failures, no Slips or Imperfections, no Avocations from the happy Employment of Admiring and Loving God, shall be There, which in this Life are the perpetual Clogs and Vexations of a Holy Soul; but with their Faculties free and vigorous, they shall fully enjoy this supreme Good, without Interruption, to all Eternity. This is that which makes a Heaven; this is to enjoy the Happiness of God himself; and this Heaven and this Happiness shall be the Portion of the poor in Spirit, who here ascribe to God the Praise and Glory of their virtuous Actions.  
And their Humbling themselves before his Majesty, in a deep Sense of the Vileness and Ingratitude of their Sins (which the best Man living is not wholly without) shall be rewarded with the Pardon of them; they shall be lifted up from their Prostration at the Feet of their God and Saviour, and be received into his Bosom; and Joy, extraordinary Joy, shall be in Heaven in the Presence of the Holy Angels for their Repentance. They shall be exalted from the State of Penitents to that of Friends, nay Sons of God, and all Tears for the Future shall be for ever wiped from their Eyes, and they shall participate of the Joy of their Lord from Everlasting to Everlasting. And such an Exaltation as this, is, no doubt, an abundant Recompense for all the Pains of spiritual Mortification; and a Repentance so rewarded, will never be repent of.  
To conclude therefore; If we hope to have a share in that ineffable Felicity which shall be the Reward of this Humility of Spirit we have been discoursing of, we must make it our Endeavour to tread the Path that leads to it: We must humble ourselves before God according to the Measures above described, that he may exalt us in due time. And (as without whom we can do no good Thing) we must with all Earnestness and Importunity beg his gracious Assistance, who was meek and lowly in Heart; that we may follow his Steps, and return him all the Glory of our pious Advances, who worketh in us to will and to do of his good Pleasure; and be so duly affected with Shame and Sorrow for our Wickednesses, as with the Publican, in bitter Remorse, and with sincere Purposes of Amendment, to smite upon our Breasts, and say, God be merciful to us miserable Sinners.  

The PRAYER.  
O Meek and Lowly Jesus, who resistest the Proud, and givest Grace to the Humble, and hast placed Poverty of Spirit in the Front of thy Beatitudes, as the Foundation and Groundwork of thy Holy Religion; Teach me this excellent Grace, I humbly beseech thee, and grant that I may hate and shun Pride above all Things, as the most dangerous and destructive Vice, which defiles every thing however otherwise commendable and excellent, and naturally tends to the Pit of Destruction. And to allay all vain Tumours that shall arise, give me, O Blessed Saviour, a true Sense of the Corruption of my Nature, my many heinous Violations of my Duty, my vile Ungratitude to thee, my greatest Benefactor, and the great Imperfections of even my best Services, and that whatever I have done that is praiseworthy, is owing to thy gracious Assistance, and that of myself I can do nothing that is good. O may I therefore never arrogate to myself what should be wholly thine, nor despise any Man, like the haughty Pharisee, who have nothing myself but what I have received from thee; but in sincere Humility of Spirit return thee all the Glory, saying, after I have done all that I can, I am still an Unprofitable Servant, and have done but what was my Duty to do. And grant, that in an humble Sense of my still great Defects, considering what vast Assistances I have had, I may smite upon my Breast, and say with the Publican, God be merciful to me a miserable Sinner. Grant this, thou meek and humble Lamb of God, for the sake of thine own Tender Mercies. Amen, and Amen.   
FINIS.