Instructions For the WHOLE YEAR. PART II. FOR SUNDAYS BEING Practical Thoughts on the EPISTLES of all the SUNDAYS and Movable FEASTS from the Octave of Easter to Quinquagesima Sunday.  
Printed in the Year 1695.   

THE PREFACE.  
I Am very sensible, how difficult it is to give Instructions, especially when Zeal itself, thro' Human weakness, is subject to many false steps, and endeavouring to remove Abuses, may easily carry the stroke so far, as to give disquiet to Pious Souls, in such Practices, which in their particular circumstances, are not at all reprehensible. This may be the case of the following Instructions, and therefore I here make it my request to the Pious Reader, That if in the Censure of known Corruptions, he finds here any thing pronounced with such seeming Severity, as may give occasion to him of such disturbance, he would not make an over-hasty Application of it to himself, but consult those, under whose Conduct he is, how far he may be concerned in what is said. This ought to be the Rule in reading all Books of Direction, and I desire may be in this: For thus only can I accomplish my Design, that while I desire to Instruct many, I may impose on none. In this manner I consult the Peace of all Pious and Well-principled Souls, and bespeak their most favourable Construction of these Sunday-Lessons, in return to my Charity for them, and hope, that having here given them this Caution, they will not condemn me for being severe to them, since now they cannot justly do it, without being severe to me. But now, as for being represented under this Character by others, 'tis what I expect, and, it may be, desire: For tho' I know how to have Compassion and Pray for all that are under any Spiritual Infirmity, yet I resolve not to flatter or favour them in it. This is a Weakness we are all generally too subject to, in regard of ourselves; and whoever makes any Observation, will easily discover the great mischiefs of it, and how pernicious it is in its consequences. 'Tis a thing I often lament and wish I could contribute any thing to its cure; and this being the design of the following Instructions, it cannot be expected I should be Favourable, but Severe to every thing which I see to be the Cause or Occasion of those Evils, which are prejudicial to Souls, and a Scandal to the Christian World. 'Tis on this consideration, I may be found to pass very hard Censures on several things, which in practise are by many reputed Innocent, and it may be, have Example, Custom and Authority to pled for them; and were I to be an Advocate for the World, I should then as much favour as I now hearty condemn them. But having undertaken a better Cause, I endeavour to consider every thing, as it regards Eternity; and as I find it prejudicial to this end, so accordingly I fix its Character, without any respect at all to what the World says of it. Hence I foresee a necessary disagreement with all those, who have no other Idea of things, than what Custom and practise have imprinted in them, and I shall be judged Severe, for not concurring with their Sentiments. But 'tis what I desire rather to bear, than prevent or remedy. I have taken the Weights of the Sanctuary into my Hand, and as every thing weighs, so I give in the value; if it agrees not with what others are already prepossessed with, 'tis because they follow another Account, and such as I cannot do, without betraying the Cause I have undertaken. I know the World to be Corrupt, and its ways generally Perverse, and have so mean an Opinion of it, that had I no other motive, my only disagreeing with it, would be an argument of my being in the right. What such and such others therefore do, weighs but little in my balance, except only where Persons regulate what they do by the Principles of the Gospel and the Doctrine of Christ. 'Tis there I learn what the World is, that it is an Enemy to God, that its Greatness is Vanity, that its Wisdom is Foolishness: There I learn, what I myself am; that I am Dust and Ashes, that of myself I can do nothing, that my Inclinations are Corrupt, and my Desires opposite to God, and that to follow him I must renounce both the World and myself. This is not only mine, but every Christians Cause; 'tis what they have all undertaken at the Font, and must be the practise of their lives, if they live up to what they Profess: and if they do not, 'tis the Gospel reproves and condemns them and not I. For if there they are commanded to Follow Christ, and be Followers of God, as his dearest Children, What Authority of Custom or practise can dispense with them in this Duty? Is not the Gospel their Condemnation in as many particulars, as they depart from God, to follow the World or themselves? 'Tis some of these Particulars I endeavour to lay before them: and if the World appears Uneasie or Angry at it, it is not a surprise to me; for I never thought it Humble enough to hear of its Faults, without expressing its resentment and dislike; this is only doing like itself. It did so to our Divine Master, and to experience something of it, is one Argument at least of a true Disciple. Well, but may not this business of laying before the World its Corrupt Practices, be pressed with too great rigour, so as to prove a discouragement to many from ever thinking of a Reformation? The Narrow Way may be described Narrower than it really is, and this will be no service to Christianity, but a condemnation of one Extreme, by running into another. This has been often so in points of Faith; the pressing the Cause too far against the Nestorians made Eutychians; and may there not be the same danger in Morals? Something of this there may be, and those, who are in love with their admired Liberties, I doubt not, will make use of this Plea, that they may never think themselves obliged to quit them. But however we may suppose this danger in the Teacher, is there any reason to apprehended it in those, that undertake to follow him? In matters of Faith, 'tis easy running too far, because Truth consists in a Point, and has Error on each side. But in Morals it is not so; for tho' the Precepts are determined and fixed, yet those, who do more than the Precepts absolutely oblige, are so far from being Reprehensible, that they are the better Christians for it: to come short of them is Criminal, but to out go them is Perfection. However therefore I may be exposed to over-sights in pressing more than is necessary, there's but little danger in those that pretend to practise of being better than they should be; let them do their utmost, 'tis very likely they'll come short of what is prescribed, and that if I have gone too far, they'll in this correct my Error; an Error, which, if a real one, will be easily pardoned by all, who seriously considering the almost Universal depravation of Christians, will give allowances to Zeal and conclude there's but very little danger of pressing Duties too far: a Crooked Stick must be bent a little the other way for to make it come straight. Tho' I am of Opinion too, none will Censure me even for this, but only such, as take the measures of Christianity from Education, Example and practise, and hence being possessed with wrong Notions, are likely to disapprove of these Directions, which consider not so much what Christians are, as what they ought to be. But since from the Gospel itself and St. Paul's Epistles, the First and Best Comment upon it, is taken the Christian's Character here described in these Instructions, I hope it may so far prevail on Prejudice itself, as first to consider the Authority on which it is grounded, and then reflect, whether it carries not so much weight with it, as to make them question at least the Truth of that Idea of a Christian life, with which they are already possessed from other Principles. This is the only request I make in behalf of all that follows, and I think 'tis reasonable: To the just issue of such a Consideration I sincerely Appeal; and that I may contribute something to a fair Determination, I will here set down some Principles of the Gospel and Sacred Epistles, which may give light to the bringing in just Verdict.  
And First, As to the Notion Christians ought to have of the World; Christ says, The World hates him, and so it will those that follow him: That if they were of the World, the World would love its own. but because you are not of the World, but I have chosen you out of the World, therefore the World hates you. Jo. 15. 18. Know you not, that the Friendship of the World is Enmity with God? Whoever therefore will be a Friend of the World, is the Enemy of God. Jam. 4. 4. Love not the World, nor the things that are in the World. If any Man loves the World, the love of the Father is not in him. 1 Jo. 2. 15. The whole World lies in wickedness. 1 Jo. 5. 19. Whatsoever is born of God, overcomes the world. 1 Jo. 5. 4. We have received, not the Spirit of the world, but the Spirit of God. 1 Cor. 2. 12. Be not conformed to the world. Rom. 12. 2.  
Secondly, As to the Idea Christians are to have of the Flesh: We are not Debters to the Flesh, to live according to the Flesh: for if you live according to the Flesh, you shall die. Rom. 8. 12. They, who are according to the Flesh, mind the things of the Flesh, but they, who are according to the Spirit, the things of the Spirit: for to be carnally minded is death; but to be Spiritually minded, is life and peace: because the Carnal mind is Enmity with God; for it is not subject to the Law of God, neither indeed can it be. So then they that are in the Flesh( that is, live according to it) cannot please God. But you are not in the Flesh, but in the Spirit, if so be that the Spirit of God dwells in you. Rom. 8. 5. 6, 7, 8, 9. The Animal or Carnal Man perceives not the things of the Spirit of God; for they are foolishness to him; neither can he know them, because they are Spiritually discerned. 1 Cor. 2. 14.  
Thirdly, The works of the Flesh are Adultery, Fornication, Uncleanness, Lasciviousness, Idolatry, engraffed, Enmities, Strife, Jealousies, Anger, quarreling, dissensions, Heresies, Envy, Murder, Drunkenness, reveling and such like, of which I tell you, as I have already  told you, that they who do such things, shall not inherit the Kingdom of God. Gal. 5. 19, 20, 21. Again, They follow the works of the Flesh and are given over to a reprobate mind, who are filled with all Iniquity, Malice, Fornication, Covetousness, Wickedness, full of Envy, murder, Contention, Fraud, Malignity, Whisperers, Backbiters, Haters of God, Injurious, Proud, Boasters, inventors of Evil, Disobedient to Parents, without Understanding, without Modesty, without Natural Affection, Covenant-breakers, Unmerciful. Rom. 1. 29. 30.  
Fourthly, The World and Flesh being corrupt, the Christians obligation is to renounce both: They are to mortify the deeds of the Flesh by the Spirit. Rom. 8. 13. are not to make provision for the Flesh, to fulfil the Lusts thereof. Rom. 13. 14. They are to crucify their Flesh with its affections and Lusts. Gal. 5. 24. For he that soweth to his Flesh, shall of the Flesh reap corruption. Gal. 6. 8. They are to overcome the world. 1 Jo. 5. 4. The world is to be crucified to them, and they to the world. Gal. 6. 14. They are to deny themselves, take up their across and follow Christ. Mat. 16. 24. They are to be butted with Christ by Baptism into death: be planted together in the likeness of his death: their Old Man is to be crucified with him, that the Body of Sin may be destroyed, and they serve Sin no more: they are to be dead with Christ, dead to Sin. Rom. 6. 5. 6, 8, 11. They are to put off their former conversation, the Old Man, which is corrupt according to its deceitful Lusts. Eph. 4. 22. They are always to bear about in the body the mortification of Jesus Christ. 2 Cor. 4. 10. Renounce Impiety, and worldly Affections. Tit. 2. 12. mortify their Members, which are upon Earth, Uncleanness, Inordinate Affection. Col. 3. 5. They are to abstain from all things to gain the Crown; Chastise their Bodies and bring them into subjection. 1 Cor. 9. 25. 27.  
Fifthly, Being obliged to renounce the World and themselves, how are Christians to live? The life of Jesus is to be manifested in them. 2 Cor. 4. 11. Christ is to he formed in them. Gal. 4. 19. They are to walk in the Spirit. Gal. 5. 16. become a new Creature in Christ. 2 Cor. 5. 17. Be renewed in Spirit: put on the New Man, which is created according to God in Justice and true Holiness. Ephes. 4. 23. 24. Be reformed by renewing their mind. Rom. 12. 2. Serve in the newness of Spirit. Rom. 7. 6. Walk in the newness of life. Rom. 6. 4. Put on our Lord Jesus Christ. Rom. 13. 14. Walk so even as he himself walked. 1 Jo. 2. 6. Be a new Creature in Christ 2 Cor. 5. 17. Be lead by the spirit of God, for whoever has not the spirit of Christ is none of his. Rom. 8. 9. 14.  
Sixthly, Christians being obliged to renounce the World and themselves, and walk by the Spirit of Christ, St. Paul declares in particular what they are to avoid, as things inconsistent with this Spirit, viz. All Injustice, Adultery, Fornication, Uncleanness, murder, Maliciousness, Contention, Animosity, Anger, Hatred, Envy, Backbiting, Whispering, Pride, Disobedience, Theft, Deceit, Drunkenness, Gluttony, Revellings, Covetousness, Foolish talking, Filthy Communication, Idolatry, profaneness, Heresies, Vain babbling, Cursing, Revenge, Rash judgement, False Accusation. They are to do wrong to none, Defraud none, nor corrupt any Man; they are not to bite, nor devour others; nor be lovers of themselves, nor of Pleasures; they are not to be Fierce or High-minded, nor trust in Riches, and speak evil of no Man; they are not to be slothful in Business, nor Impatient, nor return evil for evil, &c.  
Seventhly, The same Apostle declares what are the Duties of Christians in consequence of their being lead by the Spirit of Christ, viz. The love of God and their Neighbour, Joy, Peace, Long suffering, Gentleness, Goodness, Faith, Meekness, Temperance: they are to put on the bowels of mercy, Kindness, Humbleness of mind, forbearing and forgiving others, keep the Unity of the Spirit in the bond of Peace, speak the Truth, do good to all men, be never weary in welldoing; Persecuted they are to suffer, and when reviled, they are to bless: they are to cleanse themselves from all filthiness of the Flesh and the Spirit, walk worthy of their Vocation, worthy of God, as his Children, pleasing to all, fruitful in every good work: they are to be sober and watchful; walk circumspectly, redeeming the time, understanding what is the Will of God: They are to study to be quiet and do their own business, withdraw themselves from every Brother, that walketh disorderly, warn them that are unruly, comfort the feeble-minded, support the weak, be patient towards all men, and abstain from all appearance of evil. Not live to themselves, but to him, who died for them; think on whatever things are honest, whatever things are just, whatever things are pure, whatever things are of good report; if there be any virtue, if there be any praise, let them think on these things. Their Conversation is to be as becomes the Gospel of Christ; they are to seek those things, which are above, set their affections on things above, not on things on Earth; whatever they do in word or dead, they are to do all in the Name of our Lord Jesus. They are to be fervent in Prayer, given to Hospitality, feed their Enemy, rejoice in hope; present their Bodies a living Sacrifice, Holy, acceptable to God, proving what is the good, acceptable and perfect Will of God.  
These are the Characters the Scripture gives of the World and the Flesh, and of a Christian life; and hence ought to be taken the rule of what we are to approve, and what dislike; of what we are to follow, and what to avoid. And tho' the too general practise of Christians be not very conformable to these; yet practise is different from the Gospel, I hope there's no need of a long deliberation to determine, which ought to take place. This, if I mistake not, is all I have done; showing no respect to Custom and Example, when I find them contrary to the Gospel: as I see things there already determined, so accordingly I declare for them, or against them; recommending whatever may be serviceable for our coming up to that life, which is there described as the life of Christ, and ought to be the life of every Christian, and discouraging whatever in practise I see either immediately or remotely is a hindrance to it. These are the measures I take, and are such as must stand good; all others are false and will not be allowed in the day of Accounts. If there be any mistake, it can be only in the application of them, and this the Charitable Reader will pardon in me and take care to prevent in himself; for as I desire to help him, so I desire this help may no ways be perverted to his prejudice, and with this caution I leave him to all that follows.   

Instructions FOR SUNDAYS.  

Low-Sunday. EPISTLE.  1 Jo. 5. C. V. 4. ends V. 10. 
ALL that are born of God, overcome the World. To overcome the World, a Christian must be possessed of that inward Constancy and Strength of Mind, as to be proof against all the snares of this World, so as neither to be seduced by its errors, nor charmed with its flatteries, nor frighted by its terrors; but ever keep on steady to his duty, so that nothing that is earthly, shall be able either to persuade or force him from it. The trial of this Constancy frequently occurs, and there's scarce a day wherein the world makes not its attempts on every Christian, and seeks to overthrow or weaken him, either by its friendship or its frowns. But he that is born of God, overcomes the world; & that other consequence is left to us to make: He that overcomes not the world, is not of God. 'Tis our concern now to examine, which part belongs to us; Whether we overcome the world, or are overcome by it. To discover this, we may divide the world into Four Considerations, and regard it. 1. As to its Vices. 2ly. As to the Use of Creatures. 3ly. As to its Misfortunes. 4ly. As to the Obligation or Charge, it brings on all that live in it: And if upon reflection, we find, we overcome it not, as to all these Divisions; but yielding under some one part of it, are by its prevailing influence drawn from our duty to God, truly then we have reason to apprehended, that dreadful consequence belongs to us; That we are not of God.  
The case is very evident, as to the First Part: For as many as pursue a sinful course, and live under the guilt of any habitual 'vice whatever, are certainly slaves to some criminal passion, and consequently have not overcome the world: therefore are not of God. For he that is of God, has overcome the World.  
'Tis evident enough too, as to the Second Part: For wherever a Christian is so violently bent on the enjoyment of those Creatures, which are in his command, whether it be in relation to his Divertisement, his Interest, or Honour, that thro' his over-earnest application to these, he is wanting to many considerable Duties, he owes to God and his Soul; 'tis plain such an one has not overcome the world; since for the world he forsakes God, and consequently is not of God. For since Creatures were granted to Man for no other end, than to be serviceable to him in the necessities and reasonable conveniencies of life, and while he's labouring for Heaven, to be referred by him to that Last End, to the increase of whose honor all creatures ought to contribute in their degree: how can that Christian value himself as innocent, or answer those purposes of our Creator, who having received variety of great blessigns from his hand, refers them not again, in the due use of them, to him; but makes himself their last end; in all seeking himself, and studying how to gratify in all he possesses, his own Sense and humour, which the good Christian ever labours to renounce and Mortify? Is it not plain, that Self-love governs here, that the Heart, the Thoughts, the Affections and Desires, are all possessed with this corruption; and that such an one must give himself the lie, if he pretends to love God above all things, or to love him with all his heart and Soul? Truly I cannot tell how favourably some may judge of themselves in this case: but certainly such an one has a very worldly and sensual Soul, indulges himself in many libertys too loose for the narrow way of the Gospel, and, upon an impartial examen, will be found accompanied with many considerable injustices both to God and his own Soul: and will not bear the character of a Conqueror, but Servant of the World.  
The same is to be concluded, as to the Third Part: for however the misfortunes and troubles of this life, whether Temporal or Spiritual, are naturally a clog upon the Soul, and upon their first assault, a general hindrance to devotion; yet if a Christian, through uneasiness under them, either renounces his Duty and Profession, for the obtaining of relief; or else voluntarily sinks into such a degree of dejection, that he will hear of no comfort, nor use any endeavours for Submission and Peace, certainly such an one is considerably wanting in his duty, by living in an affencted contradiction to the Will of God, by disowning the Justice of that hand, which inflicts the punishment, and betraying a very immoderate love of himself or other Creature, even to the preferring it to God; whilst for the disappointment or loss he suffers in it, he even renounces in some manner God himself. This is not to be understood of those, who surprised by some sudden grief, for a time are violently oppressed, but sensible of their weakness are willing to use means to moderate and endeavours to remove it; but of those above mentioned, who being sullen under their misfortune, obstinately set themselves against all methods proper for their cure: for these are so far from overcoming the world, that they are truly overwhelmed by it. Though indeed many others too, I fear, must come in here and share in this guilt: for since every degree of melancholy or inward grief naturally indisposes the Soul, for the due performing of the greatest duties we owe to God, by oppressing the heart with a dead weight, and disquieting the mind with groundless fears & variety of impertinent fancies, there's too much reason to apprehended, that as far as any one culpably gives way to this distemper, so far off he is from conquering the World, and so far he has to answer for all the ill consequences, which are the constant attendants of this Indisposition.  
The same censure falls on those, who are overcome by the Fourth Part. For though to be diligent in the Charge, which belongs to every one, in their respective qualities, be a great duty; yet to be so bent on these worldly Affairs, that the heart is wholly engaged in them, that no Attention, Time or Thoughts can be allowed to the care of the Soul and Christian dutys; truly this is an extreme, which evidently shows a man to be overcome by the world; that he sets Earth above Heaven and this world above God. For though Care in Worldly Professions be recommended to a Christian, yet when it rises so high, as to exclude all Christianity, it becomes very Criminal. and is as great a bar to Salvation, as a life of 'vice. Therefore we see in the Gospel, though the trying of Oxen, seeing a Farm, and Marrying a Wife, be things in themselves very laudable; yet when the over-earnest application to these, takes a man off his other greater duties, and generally hinders him from attending to God, they are highly provoking; and we must not wonder at the severe sentence pronounced against them: Not one of those men shall taste my Supper: Hence many sorts of Professions become very dangerous and unlawful; because they thus wholly involve a Man in the World, and take Heaven out of his sight: and I question not, as there are many cases; wherein Father, Mother, Wife, Land &c. are to be forsaken; so likewise Professions too, when they evidently hazard our Salvation, and put by all opportunities of providing for a better life. This may be truly said of the most Perfect and Apostolical Profession of Missioners or Pastors. For when the great Charge of others Souls is the occasion of neglecting their own, this is not according to the order of Charity, but contrary to it. For though perfect Charity be to be commended; yet how can Charity be perfect, as S. Bernard says to Pope Eugenius, if a Man excludes himself? Quomodo autem plena, te excluso? And if this be truly said in regard of this perfect State; with much more reason is it to take place as to all other Callings and Professions, which either in the whole or part are to be laid by, as they prove a general hindrance to Salvation. Thus then, as we desire to belong to God, it is our duty to overcome the World, as to every part of it; and this is to be effected by the Victory of Faith. Grant then, O God of Mercy, that the Faith of those Eternal Goods, thou hast prepared for those that love thee, may be so powerful in us, that the hopes of one day possessing them, may give us courage to contemn whatever is Temporal.   

II Sunday after Easter. EPISTLE.  1 Pet. 2. 21. to the end. 
CHRIST suffered for us, leaving us an example, that we may follow his steps. The Rule is plain, and the obligation of our following it very express: So that the Sufferings of Christ were not only undertaken by him, as our Redeemer; but likewise, as our Master and Teacher, to set us a Pattern of what our lives ought to be. Whilst therefore I consider the laborious and persecuted life of Christ, and his Cruel Death, it is not enough for me to give him Thanks for this most plentiful Redemption wrought by him; but I am to imprint a lively Idea of all his Sufferings deep in my Soul, and remember, these are to be my Model; and that if I offer not myself to accept whatever portion of them, he shall assign for me, I shall by no means be looked on as a true Disciple of such a Master. 'Tis on this condition heaven is promised us: Si tamen compatimur, ut & conglorificemur: and whoever renounces the Condition, renounces the Promise; if we suffer not with him, we cannot reign with him.  
Not that a Christian, by his Profession, is obliged to seek Reproaches, Disgraces or Prisons: 'tis generally enough to resolve steadyly to walk on in the way of Justice, and that no flatteries or Fears shall oblige him to forsake it. The being true to such a Resolution will be generally attended with variety of Sufferings. Some will arise within, occasioned from the continual war with Corrupt Inclinations, and the repeated assaults of a troublesome enemy; these will often give disquiet, and cause such uneasiness to a Sincere Soul, as to force it to break forth sometimes into Sighs and Groans: others will fall heavy from abroad, since the asserting the cause of Justice, Innocence and Truth, cannot escape long, in this World of iniquity, without drawing great inconveniencies, and sometimes ruin on the Undertaker; and the higher degree he holds in the world, the more he is exposed to greater mischiefs: it being very difficult to maintain any eminent Post in the world, without disguising truth and abandoning Justice on occasions; so that he that is resclute never to yield under any injustice, can hardly keep his ground, but must look to be overthrown, one manner or other.  
The bearing patiently these evils, which thus occur, according to the general disposition of ones life, might go a great way to the making up a True Disciple of Christ; and 'tis in this part, the greatest number of those, who pretend to be his followers, are very considerably wanting. The Pious, and such as aim at Devotion, are often impatient, even to a great fault, under the importunity of Temptations, and at the frequent experience of their own weakness, in not standing their ground with that constancy, or not arriving to that degree of Peaceable and undisturbed Devotion, as they desire; upon which many times falling into great anxiety and disquiets, they indiscreetly add new faults to the former, when they should be, with great submission of Spirit, practising Humility and Patience, and in this Suffering follow their Master.  
Others are still more to blame, who foreseing any little occasion of Suffering, either through their own fault or accidentally, falling upon them, are ready with a lie to ward it off and secure themselves; being so apprehensive of Suffering the least correction or inconvenience, that to keep themselves harmless, as they think, they defend themselves with Untruths, and draw on them God's anger, for the escaping that of Men. The natural unwillingness they have to Suffer, ever putting them on this unchristian artifice. Another, as unjustifiable as this, they make use of, when any other occasionn of suffering presents itself; as when they are wrongfully accused, or blamed without fault; for instead of quietly and patiently bearing this Humiliation, they generally fall into a passion, conceive an ill will against the Parties concerned, and for reparation of their own Credit, are not satisfied till they have cast a blemish on their Neighbors. Thus though Meekness, Patience and Doing Good for evil, be what Christians pretend to, as the marks of their Profession, yet amongst how very few, are these found? For go into the crowd of them, and instead of their peaceably embracing the opportunities of Suffering, you'l hear Threats for threats, Passion for Passion, Cursing for Cursing; and Malice, Detraction, and ill Will, you'l scarce see any where without like returns.  
In Spiritual affairs again 'tis much the same spirit governs; the natural aversion to Suffering so far influencing the greatest Part, that in those very exercises, in which 'tis intended they should Suffer, they frustrate the designs of the Church, and ever study to avoid it. Thus they are ingenious to find ways to Fast, without Fasting, that is, without almost any sort of Mortification: they do penance for their Sins, without penance, that is, without any of those penitential works, bearing the least proportion to their crimes. And as to other Duties of Restitution, Moderation, Temperance, Self-denial, Taking up the across, Charity, Purity, hating the world, &c. They have stretched these so far beyond all bounds, and made them conveniently bend so near the inclinations of flesh and blood, that truly a Christian life, as now in practise, is not a very laborious one; but admits of so much Excess, Gluttony-Over-reaching, Cozening, Animosities, Prodigalities, Pride, and all manner of Satisfactions and Liberties, that are not the very depth of Sin, that I think it has but little of the Gospel in it, and is so very easy and commodious, as to this world, that there's too much reason to suspect it.  
And if, reflecting now upon the whole, we consider wherein it is we follow the example of our Lord in Peaceably Suffering, according to the Copy he has set us, truly, 'tis hard to find it: for how do we imitate him, whilst he voluntarily choose to Suffer, and we take all the care we can, to avoid it? How are we his Followers, whilst we take a way quiter contrary to his example, using all possible endeavours to decline whatever is capable of Mortifying us; and whenever we are surprised with it against our wills, we then render it useless and unchristian by passion or impatience? O Blessed Redeemer, how far is this from the true Character of thy Disciple! Thou hast suffered, to teach us to Suffer; and if thy Example has no effect on me, but I am still solicitous to gratify my own Inclinations, rather than be directed by thy Rule, how can I pretend to be thy Follower? And if reigning with thee, be promised upon condition of Suffering, is it not plain, by avoiding Suffering, I set Heaven at a greater distance from me?   

Third Sunday after Easter. EPISTLE.  1 Pet. 2. 11. ends V. 18. 
BRethren, I exhort you, as Strangers and Travellers, to abstain from carnal desires, which war against the Soul. The Direction and method of a Christian life, is fully comprised in these two words of Strangers and Travellers, in both which the Apostle informs us, that we are not of this world, that we belong to another; that as long as we are in this world, we ought to consider it as a Strange Country, and that, as Travellers, we are only going through it. As therefore Strangers are not allowed to purchase in a foreign Country, nor settle an inheritance there; as Travellers stop not on their Journey, but only to inform themselves of the nearest and safest way home: they march diligently, whilst 'tis day, and for Rest and Nourishment, they only take, what is necessary to enable them to perform their Journey: If they are reviled or affronted on their way, they go on still, make a Jest of it, & let no sort of anger or ill will seize their Spirits, nor think in the least of any revenge: if they see what delights them, whether as to Houses, Sports, Company, Entertainments, &c. these raise some pleasing thoughts indeed, and though they may stop to cast a passing eye, yet they go on still, not daring to take part in these diversions, lest thus hindered, they should not reach their home. Thus their main concern is ever to advance, and to deny themselves every thing, that may either stop or clog them in the way. If it reins or blows, they go on with patience thro' it, hoping it will soon give over▪ if the ways are uneasy, heavy or deep, they march on still, hoping before long, the ways will mend.  
Oh, that we could thus go thro' this world, and ever esteem ourselves no otherwise than Srangers or Travellers: how would this put us upon passing by whatever is dangerous or hurtful to us, and never let us stop so easily at what delights, without reflecting, how far such amusements may hinder us from ever seeing our journeys end? How should we pass by many inconveniencies without concern; and be careful never to burden ourselves with so much business of the Inn, as to forget, that we have farther still to go? Heaven is our Country, and as we are Christians, 'tis thither we pretend. Art thou now going on, Dear Christian? Or art thou at a stand? or goest thou backward? If Business hinders thee, remember, the great business of one, that's on the way, is to be going on: there are many things thou wouldst willingly be doing on a Journey, but only thou canst not stay: The business, that hinders thee from going to Heaven, is not thine, and must either be laid aside, or the concern of it must be lessened. If Troubles hinder thee, learn to manage them right, and they'l help thee forward. If it be Sloth that hinders, Spur on the beast. But if it be thy Pleasures and Passions; these must necessary be avoided and reformed. I exhort you to abstain from Carnel Desires, which war against the Soul. Every thing is Carnal, that keeps thee from God. Whatever it be, that is not thy Duty, or in order to it, is only to feed some Passion; and thou wilt soon discover, 'tis the coruption of thy heart, which withdrawing thee from God, puts thee upon seeking other satisfactions out of him. And all these generally war against the Soul; for the Soul being designed for an inheritance above and the Possession of an Eternal Good, all things created are much beneath that End, and all affections to them must greatly prejudice the Soul; the stronger these are, the more they weaken the Desires of Heaven; they stop the Christian on his way, make him in love with his Inn and cause an unwillingness to leave it; and is not this injurious to his great concern; whilst as the love of the world grows in him, so in proportion is diminished the Love of God? The Heart of man is very streight; Affections of no kind can rise there to any degree, but it must necessary be to the lessening of some others: and 'tis thus the Wicked and even Unwary Christians, in their pilgrimage below, come, by degrees, to forget they are Strangers and Travellers here.  
Another caution the Apostle gives to as many as are on this journey; that is. To edify all by good Example and Holy Conversation. For this is a Duty Common to every Christian. To be so watchful in all their actions, as to do nothing, that may offend or scandalise their neighbour: it being impossible there should be true Charity, where one prefers his own particular Satisfaction before the Salvation of others: Salvation, I say; for tho' there be no fault in me; when some, thro' a disposition notoriously unjust, are scandalized at actions truly good and beneficial to my Soul: yet there can be no excuse for those, who yielding to the violence of their own Desires, live in the continual practise of great disorders, and such liberties, which give sufficient grounds of offence to others, and make strangers blaspheme that Church, whose Members they are, as guilty of encouraging those vices which they see practised by such as belong to it. In this number must be included all those, who culpably live in the ill habit of Cursing; Swearing, Lying, Drinking, Covetousness or Cheating; such as use immodest Discourses or Actions, such as give themselves to Passion, Revenge, or Backbiting, who thro' carelessness neglect their Families, thro' prodigality or vain expenses expose them to ruin, and thro' a life of idleness, betray a want of application to the Means of Bliss: In fine, all those, whose lives run counter to their Profession, who answer not the obligations of their State or Charge, whether Ecclesiastic, or Civil: all these with infinite others, if not reformed, will find no place for excuse; but must be condemned as enemys to themselves, in thus evidently hazarding their eternal welfare; to their Neighbors, in giving them Scandal and ill Example; and to their Church, in giving just occasion to Strangers to revile and blaspheme it. If these could but frame a true idea of their own State, and see, how many Souls are defiled with sin, how many lye butted in Hell, drawn into this state of misery thro' their ill example: if they could see how many have been discouraged from seeking the Truth, and quiter put out of the way, by the Scandal of their liberties: if they could hear, how many blasphemies are cast out against God's Church, occasioned by their loose and unexemplar lives: this prospect would either oblige them to reform their ways, by entering into the rigours of Penance, or if obstinate in their Sin, cast them into despair: For truly, it is accompanied with so many dreadful consequences, if considered in all its branches, into which it unhappily spreads itself, that it must needs terrify a Christian, to think, how many Souls he must give an account of besides his own; and when he comes to reflect, the part he has acted in this life, has been that of devils, in suggesting and propagating sin, and betraying Souls to Hell, it must be a very powerful Grace to preserve him from making this conclusion; That his crime having a resemblance with the Devils, must certainly be as unpardonable as theirs. Look, O God of mercy, on these unhappy Christians, and by the effect of thy Grace, reclaim them from their evil ways; preserve them from all despair; and turn their feet into the ways of thy Commandments. Pardon us all our Sins, and forgive all those, who have been missed by our ill Example. Direct our lives in the paths of Moderation and Prudence, that we may edify every neighbour, and thus contribute to the removing that Scandal, which other's Vices and Indiscretion have drawn upon us.   

IV. Sunday after Easter. EPISTLE.  St. James C. 1. V. 17. ends V. 21. 
BE stow to anger. The Apostle having shown, that every good and perfect gift is from above, coming down from the Father of Lights, prescribes afterwards some means, proper to dispose our Souls, that those gifts may not be lost on us, but that they may abundantly bring forth fruit in due season: and amongst some others, is that set down now mentioned; That we should be slow to anger: and the reason he gives, is, Because the anger of Man works not the Justice of God. In which words he in short, but fully describes the mischievous effects of this Passion: letting us know, that when this has once seized the heart, it renders it unfit for complying with the laws of God, and discharging those great duties he exacts from us. For the most immediate effect it has upon us, is to cast a blind upon, or at least disturb, our Reason; so that at that time, it is not capable of discerning or judging any thing aright: and when the Eye, that should direct us, is thus clouded, is it not to be expected, that whatever else depends on its conduct, should be out of order? How can a Man shoot at a mark, when he has a cloud of dust or smoke before him? It can be nothing but rashness to undertake it. This is our case; for Passion is both dust and smoke to our Reason; and while all our other Faculties are of their Nature blind, and Reason, that is to guide them, is become blind too; all we do then, can be little better than the blind leading the blind, and this is not walking on in the way of Duty or Precept, but running into the ditch,  
And when Reason is once thus indisposed, that it is not capable of discerning, it is likewise uncapable of Governing too: and what then become of all those violent Passions, that are under its charge? they all break loose; then Fears and Jealousies, Suspicious, Ill will, Hatred, Malice, Revenge, with all the rest, make their attempts, and like a Mob in a disordered Government, pretend to counsel, direct and rule; and that, amongst them, which most favours Constitution or Convenience, and counterfeits Reason best, ever gets the reins: So that at that time a Man is not under the Government of Reason, but of Fear, Hatred, or some other Passion: and what possibility of a Christian acting then according to Duty, when he is not in a condition of acting according to Reason? Hence the effects of anger become prejudicial to all States.  
I. To Christians, as to their Devotions; they being very much indisposed for Prayers, Meditation, Reading or going to the Sacraments, as long as their minds are disturbed with this Passion: for these Duties requiring a great Serenity and Calm of Spirit, can never be performed well in a Storm: for tho' they may use some weak endeavours in order to raise their thoughts to God: yet the aggrievance, whatever it be, so naturally and violently returns, that it soon takes up the Heart, to the exclusion of all that is good; and then instead of Prayer, there's nothing but a gathering of dark clouds, ready to break forth into storms and thunder. They are alike then unfit for all good works, as of Charity, &c. for the mind being galled, every thing then frets it, and they cannot be willing or easy in admitting any proposals.  
II. 'Tis prejudicial to them in the ordering the affairs of the Soul: for tho' the anger be such, which seems most justifiable, as occasioned from the displeasure of their own Sins, Infirmities or Relapses; yet once it comes to cause an Anxiety, Disquiet, Melancholy or Fretfulness within them, they are then unfit for framing any true judgement of themselves, or determining, what method is most expedient for them, 'tis then they are in danger of being deluded by an indiscreet Zeal, into some rash or violent undertaking; or if it happens upon a Melancholy or Frightful temper, to sink into all manner of dejection, be ready to give all over for lost, and conclude, that Praying, and all the endeavours of amendment, are to no purpose: thus they are in danger of running out of the way, on one side or the other. And therefore are strictly obliged to adhere to some prudent and experienced Director, thus to escape the danger of being misled by themselves; being at that time so exposed to mistakes, that however positive they may seem in their own thoughts, they may yet generally suspect themselves, and even conclude they are in the wrong: it being not then their Reason that directs, but Passion or Fear, both which are very unsafe Guides, such as a Wise Man ought not to trust a very inconsiderable affair to, much less his Soul.  
III. It has its ill effects in treating of matters of Religion: For when a person undertakes to be Advocate for Truth, and either by the peevish prejudice, obstinacy, or false charges of an Adversary, is by degrees warmed into a Passion, he then certainly injures the cause he undertakes to defend; there being nothing that renders a Man more averse to Truth, than to hear it pressed with violence and anger; these being sufficient even to change a well inclined person into a professed enemy; there being very few, who seem willing to be informed, but have too much pride to own themselves overcome; and therefore this rough method seems nothing less than a Temptation to draw Men into the sin against the Holy Ghost, by provoking them to oppugn the known Truth. Meekness is a necessary qualification of an Apostle, 'tis one of the Gifts of the Holy Ghost; those who undertake the cause of Truth without this, fight not with the Arms of Christ or his Holy Spirit; and cannot expect a blessing from above; since tho' our Redeemer sending his Apostles abroad with the mildness of Sheep, promised to be with them; yet they can claim nothing of this, who laying by the Sheep, are turned into Wolves.  
IV. 'Tis pernicious to all Parents, Masters and Superiors in regard of such, as are under their charge: for tho' these have a right to reprehend and correct, when a just occasion requires it, and the omission of this, is a great fault, often attended with very ill consequences▪ yet certainly St. Teresa's advice, of Never reprehending any one in anger, ought to be the rule of their practise, if they desire to see any fruits of their Correction: for they that reprove others in a Passion, do it generally to satisfy themselves, and in compliance with their own Impatience; and generally betray so great a weakness, in the doing it with so much of unkindness, ill will, and even exceeding the bounds of Truth and Justice, that 'tis ever likely to produce much greater effects of Passion, Stubbornness and Contempt, than any thoughts of amendment. Furious or Passionate Correction is therefore carefully to be avoided by those, who have others under their care, if, like good Christians, they desire to benefit those recommended to them; and cure the evils, to which they are subject.  
But if avoiding this excess, they fall into another degree of this Passion, which is, of being ever uneasy, out of humour, ready to fret and quarrel upon every trivial occasion, this is a less noisy evil, but not less pernicious than the former; and I fear, has as many degrees of madness in it. It makes Parents and Masters unfit for all those purposes, to which their State calls them; and causes so great uneasiness in all under their care, that truly there can be no comfort in a Family, where this Canker is ever gnawing at the Breast of the Superiors, which is not only a disturbance to them, but likewise to all that belong to them: upon which consideration the guilt of many sins must necessary be charged on it; And I am apt to think, amongst the many occasions given to young people of being disobedient, of taking ill courses, of unhappily disposing of themselves both to their disadvantage and discredit, is the uneasiness they find at home under the Government of Humoursome, Peevish, and Jealous Parents, from which the desire of being delivered, puts them upon very rash and unjustifiable methods. I fear it causes not less mischief betwixt Man and Wife.  
Now all manner of Passion being of so pernicious a temper, the Apostle had great reason to command us, to be slow to anger, as not working the Justice of God, and it ought to be our daily care to remedy, whatever degree of it we observe in ourselves. It is the occasion of many evils, and because hard to be mastered, requires a watchful Eye and laborious Hand. The Enemy and a corrupt Nature is ever suggesting arguments to make it appear reasonable: but upon reflection, we have too great reason to suspect it: since the reasons we have are too much in favour of our Inclination and Impatience.   

Fifth Sunday after Easter. EPISTLE.  St. James C. 1. V. 22. ends V. 27. 
BE Doers of the Word, and not Hearers only. A good Christian then, in the first place, ought to be a Hearer of the Word, that is, ought to be ever diligent, willing and ready to be informed or put in mind of his Duty, whether by Hearing or Reading, at all fit opportunities: because the Word of God thus heard or red, is the daily food and nourishment of our Souls: 'tis what we so often pray for in the Our Father, when we say; Give us this day our daily bread: this being a great part of the bread of Life, ever necessary for the support of our Spiritual Being: Great numbers there are, that stand in need of it for their instruction, as not having yet a sufficient knowledge of their Christian Duties, necessary for Salvation: and as great numbers there are, who knowing their Duties, are in want still of being often put in mind of them, that so they may practise what they know: for Reading and Hearing is not always to have something new proposed to us, but to revive and quicken that knowledge we already have; 'tis to make us reflect on what we know. For what with conversing with the World, both as to its Necessities, Conveniencies and Vanities, and what with hearkening too much to our own inclinations, our minds are generally so taken up with Worldly, Vain, Unprofitable, if not Sinful Thoughts, that truly the knowledge we have of God, and our Duty lies generally oppressed and smothered under heaps of either weighty or empty trifles; and the concern of these appears so very pressing and important, that all Motives to good are too much hide from our Eyes, grow by degrees so weak and could, that, whatever it be in speculation, 'tis certain in practise, Earth is above Heaven in our Hearts, and the concern of Salvation gives place to other business: and thus in time, the World, Vanity or Sin gains possession of our Souls, if by frequent Hearing or Reading what is good, we are not daily spurred forward to our Duty, if thus we revive not the maxims of the Gospel in our Hearts, and labour not to keep that ground, which is due to God in our Souls. Upon which consideration, we are obliged to apply ourselves often to these exercises, as we desire to have an interest in God: for as the Scripture says, He that is of God, hears the Words of God: So St. Augustine declares; There's no more certain sign of Predestination, than willingly to give ear to the Word of God. And the reason may be; Because, as those who live in Slavery or Banishment, are ever willing to hear of their own country; and 'tis easy discovering of what Nation or Province every Man is, by the Satisfaction and Joy▪ they express in hearing it spoken of: So truly, those Christians, who find comfort in hearing of Heaven, and of the safest way of going to it, may hence ground some hopes, that 'tis the place they belong to: as those, who delight to hear and red nothing, but of the World, its Vanities and Follies, may likewise hence guess at the temper of their Souls, and what place they belong ●o.  
Hence it must be concluded a very laudable, if not a necessary practise for all Christians, who have any sort of leisure, to give their Souls as daily an allowance of this Spiritual food, as they do of nourishment to their Bodies; by being constant in reading some good Book every day: as likewise for all such, as have young people under their Care, whether as Children, Scholars or Servants, to accustom them daily to this exercise; but especially on Sundays and Holidays, and in Lent, &c. and this in public or common, if it may be: that so those violent inclinations, which carry them to Levities, Vanities, and excessive Divertisements, may be thus corrected or moderated, by seasoning their minds with the frequent apprehension of more substantial goods, And where this is neglected, thro' their fault, who have the charge of them, I cannot but think, they offend in a matter of great Concern, and may one day find the guilt of it, in all its consequences, to be more weighty and terrible, than they generally apprehended.  
Besides hearing the Word, we must be Doers also: for all Hearing and Reading being in order to the performing our Christian Duties, wherever this is not done, all the rest are but barren and fruitless exercises, such as are apt to delude Men into a Vanity of their own knowledge and a good opinion of themselves; but can never recommend them to Almighty God, who requires not only leaves on the Trees in his Vineyard, but fruit also: So that Knowledge without practise, can be no plea for the lessening faults, but comes in the end to be an increase of Damnation. The benefit then of frequent-Reading, must be by serious reflections on the method and conduct of our lives, to examine, how far we practise what we know, and by constant endeavours never cease, till, by degrees, we reform in ourselves, what we observe contrary to the Maxims of Christian Discipline, of Justice and of Truth.  
And for the more obvious Heads of this Examen, the Apostle seems in the first place, to put us upon inquiring, how we govern our Tongues: for that we are not to pretend either to the Truth of Religion in our Hearts, or practise of it in our Lives, if this Member be not well regulated. In this point then we must be Doers of the Word; that is, have a careful watch on ourselves, and suppress all those evils, which chiefly manifest themselves by the Tongue; as Anger, Hatred, Envy, Backbiting, Rash Judgments, Cursing, Swearing, Lying, and whatever provoking expressions, are apt to give disturbance to others; it being impossible to conceive the mischief our Words many times cause in others, in extinguishing Charity, and exciting variety of disordered Passions. Then to correct that prodigious lightness or rashness, in advancing Falsities, Uncertainties or Doubts, for Truths; not to assert a thing at a venture, for fear of being thought ignorant, which is often very prejudicial; but most especially, if it be in a matter relating to Conscience; such decisions serving only to settle some in a false peace, when disquiet of mind would be much more to their advantage; to put others on very indiscreet undertakings, and are often followed with variety of evils. These, with the many other disorders of this Member, are to be corrected; since they generally proceed from a corruption of the Heart; and where this is tolerated, there can be no truth of Piety or Religion.  
Another point recommended by the Apostle here, is, to reflect, what our practise is, in regard of such as are in any affliction or distress: For this being a great Duty, we cannot pretend to be Doers of the Word, if we are wanting in it. To have no compassion for the afflicted, to study to avoid them, to consider nothing of relieving them, to be harsh, sharp and severe to them, is a sort of Cruelty not consistent with the Charity of the Gospel: and therefore however disagreeable to our temper it may be, to converse with, hear and assist them, yet to overcome this uneasiness seems a necessary Mortification for all; that they may find a like Charity, if it should come to be their turn to want it, and not to be confounded with the thoughts of their own hard-heartedness, when in their Spiritual afflictions, and last anguish of Death, they come to implore God's mercy.  
Thus to red and hear the Word of God, and practise it in our lives, being our indispensible Duties; we are seriously to apply ourselves to both; Help us, O God, in this our obligation: let no sloth be a hindrance; let not the World and its Snares be a diversion to us: give a taste to our Souls, that we may relish and delight in what is good; that so we may cheerfully hear and resolutely perform whatever is thy Word to us.   

monday in Rogation-Week. EPISTLE.  S. James C. 5. V. 16. ends V. 20. 
THE fervent prayer of the Just prevails much. To comply with the design of the Church, we ought to meet in public on these days, and there offer our Prayers to Almighty God, to obtain his blessing on the fruits of the earth, to preserve us from all pestilential distempers, and in the true spirit of humiliation and penance endeavour to prepare us for the approaching Solemnity of the Ascension. We are ever in want of the Divine blessings, which are all to come to us from the hand of God; and it being his Will, not to dispense them to us, but on the condition of our manifesting our most earnest desires to him in Prayer, we are therefore, as we have a concern for our own interest, to be ever Solicitous in Praying to him. Now to Pray, as we ought, our first endeavours ought to be, by a sincere repentance and hearty contrition, to remove from our Souls, whatever is there of sin, and we may apprehended to be an obstacle to the Divine Goodness, and just motive of denying what we ask: for 'tis the prayer of the Just prevails much; and Sinners he hears not: hence we may guess at some reason of our praying so often in vain; because we use a form of words, which being accompanied with only weak desires of a Sinful heart, can never prevail on heaven to pour forth its blessings on us. Secondly, We must beg of God, to Teach us how to pray: And this we ought to ask all our lives: because we have many seeming Necessities and false wants, which ought not to be the Subject of our prayers; we cannot tell, what chiefly we are to demand; on what we are to build our assurance, or with what dispositions we are to make them. We truly are ingorant, what is good for ourselves, and therefore, there are but few things, we can desire in particular; and however importune we may be, according to the apprehensions of nature; yet this ought ever to be accompanied with this unalterable resolution, of Submitting to whatever Almighty God knows best for us, and wholly surrendering ourselves to his conduct. Thirdly, We ought to pray with Perseverance: that as the Blessings of God are infinitely valuable, so we may express the value we have for them, by our fervent desires, and not being tired in our prayers. Nothing stops the divine Bounty so much as the indifferency we have for his Graces: and where do's this more evidently appear, than in our impatience and want of perseverance in praying, since, we must either believe, his blessings are not worth so much Soliciting, which is a Contempt; or else, that God is not merciful enough to grant our request, which is a degree of Infidelity? He that preys then, ought to begin with a resolution of never being tired; and he will soon discover the good effect of his praying: he will perceive it a great blessing, to live ever with this dependence on God; and that 'tis no small mercy to obtain a Perseverance in this humble state of Praying and Begging, which ought to be the condition of all men during this life. He then, that is ever sensible of his own poverty and misery, so as daily to ask for relief, must not complain of not obtaining what he asks, since in this he has obtained a great deal.  
He must leave it to God either to refuse or delay what he asks; since all this in him may be for our greater good, to raise us to a more fervent devotion, to make us pray with more Submission and Perseverance. He is ever calling upon us, to correct our tepidity and coldness, to Submit to his orders, to humble ourselves under his powerful hand, and persevere in prayer. Now the denials or delays he makes to our Requests may be very advantageous to this end, if we use them as we ought; not rashly pretending to divine what are the intentions of God, but sincerely examining, if there be any thing in us, that may justly prevent the effect of our Prayers, If we can discover nothing; we may then compose our Minds, with the Thoughts, That 'tis likely a Spiritual prosperity might be hurtful to us; that we are not capable to bear it: that God entrusts not his Gifts to us, because he sees us disposed to abuse them. He knows our weaknesses, and we know them not; he sees our darkness, and we see it not. What can we then do better, than wholly surrender ourselves to his disposal, and regulate ourselves by the declaration he has made of his Will, in requiring us to may always, and not be discouraged? This is the way he has shown us, and and there's no question, but the going on in this way with resolution and patience, will led to life everlasting.  
And tho' our fears may suggest to us, that our Prayers are without success, because of the daily imperfections, to which we are subject, and from which we often desire to be delivered; yet in reality, this is no evidence; but rather a temptation of the Enemy to discourage us from our Devotion. For may it not be the effect of our Prayers, that we are exempt from many Crimes, which others commit? May it not be beneficial to us, to be preserved in a state of Humility? May not our Pride stand in need of such a counterpoise? Who knows, but if we saw nothing, but virtue in us, we might be dangerously carried away with Pride and Presumption, which are Sins most detestable to God? Wherefore I cannot but think, there are some Persons, whom God hears, in seeming not to hear them; for tho' they are not heard, as to their particular Imperfections, against which they pray; yet he hears them, in keeping them Humble, which is truly the Foundation of a Christian Life, and ought to be the Principal End of their Prayers. Our business, is to be ever constant in our Prayers, still end eavouring to correct all our Defects; but we are to leave to Almighty God the Manner, in which he will please to hear us, whether it be in remedying our Failings, or humbling us by them.  
And tho' it may seem inconsistent, to have patience with our own Weaknesses, and at the same time sincerely endeavour to amend them; since we cannot quietly suffer what we hate; yet truly it is not so; there being no greater hindrance to our Amendment, than our Impatience under the evils we desire to amend. He that holds out with patience, is more master of himself; is truly Humble at the sight of his own Weakness, and being thus composed, labours with greater Application, and preys with more Fervour: Whilst he that anxiously disquiets himself at his Relapses, has Pride for the ground of his Disquiet, as generally thinking, he has Strength enough to hold out under such Trials, and by his interior Disturbance, is rendered uncapable of truly watching over himself, and taking that pains, necessary for his Recovery: For his whole Thoughts being taken up in the Consideration of his now past Faults, he gives no attention to his present Circumstances, and thus ever looking back, he is hindered from going forward, and making any advance in Virtue. Grant me, O God, the true Spirit of Prayer, grant me Attention, Fervour and Perseverance; let no thoughts of my own Failings, nor indiscreet Fears, ever discourage me from this Duty; but hear me in what manner thou wilt; for I resolve to pray always.   

Ascension-Day. LESSON.  Acts C. 1. V. 1. ends V. 11. 
HE was taken up into Heaven. It was forty days after his Resurrection, Christ ascended into Heaven: taking this time, by his frequent Apparitions, to Confirm his Apostles in the Belief of his Resurrection, and give them Instructions for the well performing that great Charge, he had recommended to them, of Preaching his Gospel. For this End he delayed his entrance into Heaven, till this Day, and put off; as it were, his taking possession of Bliss. Strange violence to his State of Glory for our Good! But a good Lesson to all those, who have Care of Souls, to encourage them to renounce all private Conveniencies and Interest, for the Benefit of their Flock; and not only to appear to them, but to labour in directing, comforting and instructing them; and instructing them too, as he did his Apostles, as here expressed, v. 2. that is, by the Holy Ghost. For if the Son of God teaches not, but by the Holy Spirit, must it not be a great Presumption, for Men to teach their own private thoughts? The doctrine of Pastors ought to be a doctrine of Salvation; and whence can this come, but from that Fountain of Life the Spirit of God? Where there is no assurance of this Holy Spirit residing or assisting, there can be no assurance of Truth or Salvation from such Teachers; whilst all private Sentiments are only from the Spirit of Man; and the more positively they are urged, they have so much more, not of God; but of Pride to support them. 'Tis the Spirit of God unites divided People into One Faith; but the Spirit of Man divides People otherwise United, into many Faiths: And whatever division there is in the World, it generally arises from this root; especially where Natural Abilities and Learning raising Men to a good Opinion of themselves, give them confidence of asserting their own private Thoughts for Certainties and Infallible Truths.  
'Tis this Presumption of Human Spirit is confounded in this last Instruction given personally by Christ to Men: Where first the Apostles inquiring of Christ, If at that time the Kingdom of Israel should be restored? Plainly demonstrates, there can be no knowledge or certainty of things belonging to God, but what comes from God: It can't be imagined, but they had reasons enough( according to the common way) to resolve within their own Thoughts, what they asked of him; but they had Humility enough to distrust their own reasoning, in a Point so much above them, and to advance nothing for Truth, but what was delivered to them by that Truth, which could not err: And since he was not pleased to Reveal it, therefore you hear no more of their pretending to the Knowledge of it. Happy the apostles, who, in their Teaching, are directed by such a Master, and who conclude, they know no farther, than they know from him.  
Then Christ's answer confirms the same; 'Tis not for you to know the times or seasons, which the Father has reserved in his own power. The knowledge of the Apostles is restrained to those particulars, which God reveals to them; and how then, in Divine matters, can the knowledge of other Men go beyond this? It cannot: and therefore however undiscerning Men may be prevailed on to assent to points thus unauthentically delivered, and call it Faith or Believing; yet certainly it can be no more than an Opinion or Persuasion, a Human Faith, and not Divine; since it is not a Truth revealed by the Father; but set up for such by the Presumption of Men: and tho' the adhesion to it, be with an assurance, even like Divine; yet since it is not founded on sufficient Motives, it is in reality nothing better than Rashness, Obstinacy or Positiveness.  
Thus ought the assurance, as to the truth of things above us, be confined to the Revelation of the Spirit of God; and this being above all other security, leaves no place for doubt; but brings rest with it to every Soul, that receives it. There may be many other things however, which Curiosity may put Men upon inquiring after; and which give great disquiet and uneasiness to such as are, Solicitous in this Search. But all this is unreasonable; because all those things, which God has been pleased not to mani●est to Man, Man should be pleased, in having them hide from him. For the Spirit of a Christian, is the Spirit of a profound Humility under the power of God. It is content with the knowledge of its Duty, and with the assurance of those truths, which God has revealed; but it is far from searching into the Counsels of the Almighty, or unprofitably inquiring into what he has no need to know. A Christian's Duty is to obey, and this is the subject of his Study. He makes a general preparation to submit to all the Divine Orders without exception: and the less he knows, the more general is his preparation, and his submission the more perfect. He knows the Spirit of Curiosity, and the Solicitude of a seeking temper is a very great obstacle to a Christian life; for while the Soul spends itself in eager inquiries, it gives the less attention to the exact discharge of its Duties: it is very narrow; and cannot attend to variety of Objects: and therefore ignorance of such things, as we are not to know, is no reflection or disadvantage at all.  
This was part of the reproof given this day to the Apostles; Why stand you gazing up to Heaven? They were earnestly looking after their Master, and being reprehended for it, as an unprofitable action, they are directed to the practise of their Duty, and commanded to prepare for his second coming, as Judge. All inquiring into the Counsels of God, is standing to gaze up to Heaven; 'tis truly to be at a stand; 'tis to spend those endeavours in useless and uncertain Speculation, which ought to be employed in practical Duties, and seriously preparing for the last account; We have all a great task on our hands, as to this particular: and while we contemplate this day our Redeemer Ascending; if we did but reflect, how indisposed, we are to follow him in that way to Bliss; how much we have of Earth, Corruption, Self-love, Sloth, Sensuality and the World to overcome, before we can be in any tolerable degree prepared for that Journey; we should soon perceive, our business here, ought not to be gazing up to Heaven in needless inquiries, but setting our hands to the work, in constant endeavours to master ourselves, and advance in all those great Duties, Almighty God requires from us.  
Blessed therefore be thy Holy Name, O Jesus, who providing us a Church, assisted by the Holy Spirit, to direct us in all saving Truths, without danger of erring, hast thus wisely cut off all occasion of curious and useless inquiries, and delivered us from the uneasiness of being ever seeking: Grant we may so make use of this Blessing, that resting securely on the promise of thy Spirit, we may employ our whole endeavours in no other seeking, than in seeking to love and serve thee: and thus may we hope one day to follow thee and partake, tho' unworthy, of thy Glory.   

Sunday within the Octave of the Ascension. EPISTLE.  1 Pet. 4. C. V. 7. ends V. 11. 
THat God may be honoured in all things, thro Christ Jesus. The end, for which Man was created, was that God might be honoured by him: if then we so live, that we are ever Solicitous to honour God, in what we do, we answer the end of our Being; and may hope at our departure hence, to hear that happy welcome; Well done, Good and Faithful Servant; as having been Just and Faithful to all those purposes, for which we received our Being. But if we live on, in a constant Solicitude of accomplishing our own private designs, relating to this World, but under a general carelessness of referring what we do to God, and a neglect of his honour; is it not to be feared, that as in this we wholly deviate from that end, for which we came into this World, so, in going out of it, we shall miss that Possession of our last end, which is to be obtained by no other way, than Honouring God in all things, through Jesus Christ? The case is very evident, that as God is in himself the first and universal Mover; so he ought to be in us, the first Mover of all we do; that is to say, we ought to do nothing, but because it is his Will we should do it; and thus we make him the beginning of all our Actions: and because he is and ought to be our last end; therefore 'tis our obligation, to refer always to his Honour, what we begin in his Name; thus he will be to us, Alpha and Omega, our Beginning and End, and thus he will be honoured in all things thro' Christ Jesus.  
According to this Rule, we ought to act nothing, but as commissioned from God, by his Order and Authority, and for the Interest of his Name: and in this, Christians are particularly to distinguish themselves from Infidels, and those that know not God. So that, while these proceed in all they do, by private Motives of Interest, Sense or Self-love, they eat and drink to please themselves▪ they follow Company and Diversion, to gratify their Inclination; they are industrious in their Calling, to increase their Stock, in compliance with their own covetous Desires; they take many Liberties to satisfy their Senses; and thus in all things are directed by no other Motives than of Convenience▪ Sensuality and Self-love: A Christian ought to take the rise of all his Actions some degrees higher, and ever begin from God: so that, in many things, doing the very same a Heathen does, yet doing them, not principally like him, to satisfy himself, but because God has been pleased to require it of him; hence all such his Actions become Christian and Divine; whilst the others, having no other beginning or end of what they do, but themselves, in this proceed not as belonging to God, and their Actions are not Christian, but only Natural. 'Twas certainly this thought David had in his Mind, when he cried out: Oculi mei semper ad Dominum. My Eyes are always upon our Lord; as having God always in his sight; and desiring to begin all things in his Name, and end all to his Honour.  
By this Method a Christian has every moment an opportunity in his hands of acting like a Christian, in serving and honouring God; since 'tis not only those more Select Actions of Praying, Fasts, and Alms, of Visiting the Sick, Instructing the Ignorant, Comforting the Afflicted, and such like, that may be thus begun and ended; but every particular Action, performed the whole Day, in relation even to the meanest Offices, whether in the Shop, the kitchen, the Street, the Field, the Prison, or the galley; all may be done in his Name, and offered to his Honour; and thus may become a Sacrifice of Justice to him, as being performed to satisfy that Duty, which belongs to every one in their respective Professions: As therefore at the End of every Psalm, we say a Gloria Patri: So, if at the end of every Action▪ we concluded with the like Hymn of Praise, I question not, but it would be an acceptable Oblation to him, who rewards not only those, who offer their Treasures, but also those, who bring their Mites: 'Tis by this Method, such as thro' ignorance, can't red; such as, by a perpetual Toil and Slavery, can't have leisure to pray; and such as, thro' Pain, or Sickness, can't apply their Thoughts to any regular Devotion, may still be in a good way of saving their Souls, by making all they do and suffer, a Sacrifice of Praise, by Consecrating all to God, by Beginning every thing, because 'tis his Will; and Offering all to him, because all belongs to him. Thus in every Action there's Fidelity and Justice, and he that does so is Faithful and Just.  
Nay, I think, according to S. Paul's Rule, Rom. 8. 16. this is the most assured means of discovering, whether we are truly the Children of God: for if the Spirit be to give testimony to us of this, we are to examine what Spirit it is, that moves us in all we do; and if we find there the Spirit of God referring and ordering all to his holy Will and his Glory, truly upon this Testimony we may lay a wellgrounded hope, that we belong to him; for then that Spirit is the life of our actions, by which they are all animated, and that life is of God. This conclusion may receive some evidence from the Spirit of the World: For, as when Men act upon no other motive, than of the the World, Sensuality, and the Flesh, 'tis plain their actions are Worldly, Sensual or Carnal; such are their Thoughts, their Words and the Endeavours they use; and the Spirit bears Testimony to them of it; because the Spirit, that moves them, is such: So that whatever it be they undertake, whether as to state of life, in Church or State; whether as to actions seemingly Religious, Pious or Charitable, they are nothing but Worldly, inasmuch as it is not the consideration of God's Honour determines them to action, but only the thought of their own Interest, Convenience or satisfaction. And thus, as this takes off from the value of the most Religious Duties, nay, so perverts their very nature, as to render them unprofitable, if not sinful; So there's no action, of itself so inconsiderable, but if undertaken in the Spirit of God, and performed to his Honour, upon this is sanctified, is truly Christian and available to the obtaining eternal happiness.  
And this being a thing so very easy, especially in those, whose lives are regular, requiring no other labour or charge, than of a Thought, in raising up the Heart to God in the beginning and end of every thing they do, methinks 'tis pity so many actions should be lost for want of this, which, with this, God is ready to accept of and enter into the Book of Life. There are many, I hope, who live so seemingly Pious and Innocent, that the greatest part of what they do, is capable of being thus Sanctified; and yet for want of this care and good management, do so much out of custom, so much upon principles of nature, so much in compliance, for good Name and other private respects, that when the account is made up, I fear, they'll come very short of what they expect. Cogitavi vias meas. We are then to think of what we do, and for whom we do it; we are ever to act upon a motive of Duty or Compliance with the Will of God, that so after a regular life, we may not only find, that we have been naturally or morally good, that is, good Philosophers, but good upon better principles, that is, good Christians. And what more compendious way for this, than honouring God in all things thro' Christ Jesus.?   

Whit-Sunday. LESSON.  Acts C. 2. V. 1. ends V. 11. 
THey were all filled with the Holy Ghost. The Apostles received not this Holy Spirit, but after a great preparation of Prayer, and Union in Christian Charity. Those Christians, who now expect a Blessing from the assistance of this Holy Spirit, if they have not already thus prepared their Souls, ought now diligently to apply themselves to these Holy Exercises, that so they may not pass over this great Solemnity, without the advantage the Church designs for them. For 'tis not to be expected this Divine Fire should enter into a Heart, which, thro' neglect, is yet chill and could, & not at all warmed with the servor of Prayer; if it be wholly Worldly, and not raised above the Earth, how shall Heaven come and take its abode in it? And if there be any roots of Division or Uncharitableness, by which the Heart is exasperated, or at least, separated from any Neighbour, how can the Holy Ghost find admittance there, who is the God of Charity, of Union and Peace? This cannot be; therefore the Heart is to be prepared; and according to the ordinary method, God requiring a kind of proportion between the Preparation and the Graces, for which we prepare; hence the Gift of the Holy Ghost being the most excellent of all Blessings, as the Apostles did, so we likewise ought to make the greatest preparation for it. For truly, as the Mystery of this day was to perfect Man's Redemption, so we may boldly say, if we partake not in the Blessings of it, all the work of Man's Redemption will be fruitless and wholly lost on us.  
For 'tis by the effect of this Holy Spirit we are to be confirmed in our Faith, be Patient under all troubles, Humble when provoked, Meek when injured, be Peaceable with the Contentious, be Compassionate on the distressed, be never tired in doing any Duty, or Suffering whatever is our Portion; 'tis by this Holy Mover we are to be directed in all we undertake, be Wise in every Choice, be helped in our Devotion, be inflamed with the Love of God, and supported in every obligation to ourselves and our Neighbour. So that whether in time of Prosperity or Adversity, whether in Spiritual Comforts or Interior Darkness, whether in time of Temptation or Peace, there is not one step we can take aright, but as directed and moved by this Holy Spirit. These are some of its principal effects, necessary for our guidance to Eternal Life: And whoever is but so curious, as to make observation of what passes within himself, how many ways we are apt to be deluded, both by Fears and Hopes, by the World, Vanity and Self-love; how many dangers are about us, how uncertain we are in our Choice; how little we know what is truly good for us; how easily dejected, how falsely comforted, how insincere we are to ourselves; how ignorant of our own ways; will soon conclude, that the assistance of the Holy Ghost is, every hour of our lives, necessary for us, and that we cannot possibly go on with any degree of security, but with the help of this Guide, this Master, this Light, this Comforter, this Strengthener, the Holy Spirit of God.  
This Blessing we are to ask at this time, and so ask, that we may hope to obtain; since without it we must necessary be miserable; we are to ask it for the whole year, for every action of it, nay for our whole lives; Men and Women, old and young; for whilst we see the Holy Ghost came down, not only on the Apostles, but on the whole Congregation of both Sexes, to the number of an hundred and twenty Persons, we hence are taught, that, as all stand in need of it, so all are capable of receiving it, and therefore all ought earnestly to solicit for the obtaining it.  
'Tis true, there being different degrees, in which we may partake of it, as one for the Apostles, another for the Disciples, another for the good Women and other Believers; therefore ought every one dispose themselves to receive such a proportion of it, as may be necessary for their State. If he that is in a public employ should receive no more than the private person; if he that has the care of a Family, should partake only according to the measure of another, that has no such charge; if the Religious, the Priest and the Prelate, should receive only equal with the lay-man; would not there be great failings in the administration of every respective Duty? whilst that measure of Grace being wanting, which is necessary for their charge, all is unavoidably exposed to miscarriages; and who must answer for the consequences of them, but those, who, thro' sloth or other faults, have neglected to obtain that large proportion of the Holy Spirit, which was indispensably necessary for their conduct? Hence I cannot but with grief consider the rashness of many Christians, who with great industry are seeking employs of Charge and Trust, or are in a way of being preferred to some Order or Dignity in the Church; but at the same time, reflect but little, whether they have that measure of Grace, necessary for such an undertaking, and too often take but little care for the obtaining of it. If they have too evident an experience already of their own weakness, and of the want of the Holy Spirit in a degree fit for an employment of Lesser concern, Is it reasonable they should take on them yet greater Obligations who have not been able to satisfy the less? There seems to be a certain Order in Grace, as well as in Nature; it is not perfected but by degrees; and there's scarce any one arrives to any sort of Eminency, but it is preceded with very evident marks of the first Fruits of the Holy Spirit. If they have not scarce tasted of these. Is it not a presumption in them at once to expect an overflow of it? Truly I cannot but fear, this forwardness of many, in engaging in things so much above their strength, and without suitable preparations of Grace, opens a large Gate for many disorders, not only in Church and State, but likewise in all other undertakings of lesser concern; for where success depends, as it does every where, on the Divine Assistance; there must be miscarriages, where Human Prudence is the Director and God left out. Let it be then the Devotion of this holy time, earnestly to implore the assistance of the Divine Spirit, to go before us, and accompany us in all, whatever we undertake; that he will be our Guide, our Comforter and Strength: and not only be so to us, but most particularly to all those, who are recommended to places of Dignity, on whose management depends the Welfare of Church or State.   

monday in Whitsun-Week. LESSON.  Acts C. 10. V. 42. ends V, 48. 
THey heard them speaking in divers Tongues, and glorifying God. Amongst the many wonderful effects of the Holy Ghost, the first and most remarkable was in the Tongue. 'Twas in this form he was pleased to descend; and descending thus, not only on the Apostles, but on the Disciples, on the Women and other Believers, it proves, that the Tongues of all the Faithful of all States, ought to be influenced and directed by the Holy Spirit But in the first place, the Apostles speak in different Tongues, and all Nations hear them in their own Language. This being the day, wherein the Church was formed; 'twas but just, all Tongues should pay him homage, which were to be united in one Faith and Worship thro'out the World: Tongues were first multiplied, to confounded the Pride of Men, to divide the Children of Babylon, and prevent the finishing their work: but now they are again multiplied in the Mouths of the Apostles, for a better end, to draw Men to the Faith, to the Humility, and Union of the Body of Christ. The Apostles speak in different Tongues, and in these tell their Successors, they are to learn all Languages, that so like Saint Paul, They may become all to all, in being able to give assistance to their Flock, according to their different necessities. There's one sort of Language requisite to reprehend the faulty, another to correct the Insolent, another to sweeten the Furious, another to encourage the Dejected, another to soften the Obstinate, another to quicken the slothful: One for those above us, another for equals, another for inferiors. One for the soft temper, another for the rough: one for the Candid and Sincere, another for the Flatterer, the Pretender or Designer: One for the Mistaken or Misled, another for the Ignorant, another for the affencted and Obstinate: Thus are Pastors to speak all Languages, to be enabled to discharge their Duty: it being for want of this skill, they fail many times in very considerable parts of it; whilst their needs no other reason for their being often disappointed in the fruits of their endeavours, than their not suiting their Discourse, and speaking the Language that is proper. Is it not often hence, that a sinner, instead of being reclaimed, is hardened; a Quarrel, instead of being made up, is inflamed; a Penitent, instead of being encouraged, is driven into despair; a Seeker, instead of being helped, is put out of his way?  
But how shall a Pastor become thus qualified? Who shall instruct him in this art of Tongues? It can be none else, but that Holy Spirit, with which the Apostles were at this time inspired from above; He that taught them, is the only Master for every Pastor: Disponet sermons suos in judicio; 'tis by him they are to be directed not only what they are to say, when brought before magistrates; but also in what manner to deliver themselves, as the necessity of every one in particular shall require. With what care and solicitude then ought those, who are preparing for this State, endeavour to obtain a large Portion of this Holy Spirit, who may ever assist them in the discharge of their great Duty, and without whom they can do nothing well? How ought those, who have now this charge on them, when called to perform any part of their Function, never go about it, till they have first, in Heart or Words, implored this Divine Assistance, and sincerely committed, whatever it be they undertake, ●● the conduct and management of the Holy Ghost? This is the only way to suc●eed, and the surest means of satisfying themselves, that the trusting in their own ●rength, has not been the occasion of those ●iscarriages, they may sometimes meet with.  
But are the Pastors only to be thus directed? No: the Holy Ghost descend●ng on the whole Multitude of Believers, ●oth Women and Men, in form of Fiery Tongues, shows the Tongues of all ought to be directed by this divine Spirit. All, in their different degrees and state of life, are to contribute, either to the planting or establishing the Gospel in the Hearts of others. The practise of the World, 'tis true, is not so; for Worldly Men, moved by an ill Spirit, propagate and maintain a carnal and worldly Interest, contrary to that of God: this work has all those for Labourers to carry it on, who by a practise of Lying, Detracting, Cursing, Swearing, or lewd Discourses, give authority and confidence to others to do the like: who advance Arguments to commend a life of Idleness, of Vanity; of Ease and Pleasure, and by their conversation communicate such Principles of Liberty to others, which, like ill Seed, shoot forth in time into all manner of Irregularities. These are Christians, who promote an Interest, contrary to Christ and his Gospel; who by word and Example recommend the Maxims of the World, and are very Instrumental in enlarging a Kingdom, which is not God's: And why? Because their Tongues are infected with poison and Corruption, which they industriously spread abroad; but are wholly unacquainted with God's Spirit, by whose power all these Motions to Evil ought to be carefully suppressed. But there are other Select Christians, who sensible of the evils of the Tongue, and having a just regard of their own and Neighbour's eternal Good, diligently observe all its motions; and seeing how ready it is to run into all manner of Indiscretion, Rashness and Extravagancies, and engage others in their Sins, never fail daily to invoke the Holy Spirit to direct and rule it; and foresee no manner of Discourse, in which they are like to have a part, but, jealous of themselves, they hearty recommend it to God, on whose Holy Spirit, they depend. Thus, O God, are we entirely in thy Hands; as we cannot think a good thought without thee; so neither without thee can we speak aright. Help us then, O God, our Salvation, and sand down thy Holy Spirit into our Hearts, and by his powerful Influence may we ever be directed in all we do or say: Correct the perverse Tongues of those, whose Discourse is Irreligion or profaneness: Remove Cursing and Swearing from among ●hy People; and permit not Lying, Con●ention. Biting and Detraction, any more ●o be the Language of those, who pretend ●o follow thee: Heal all the evils of this ●nruly Member, for 'tis only thy infinite Power must do it.   

Tuesday in Whitsun-Week. LESSON.  Acts C. 8. V. 14. ends V. 17. 
THe Holy Ghost had not descended on any of them( of Samaria) but they had only been baptized in the Name of our Lord. Those, who are baptized, are obliged to profess the Faith of Christ and live as his Children; but because the Duties of a Christian, in doing good and avoiding evil, are very great, and require an inward strength and vigour of mind for their just performance; therefore it is necessary, that Grace received in Baptism, whereby we are made the Children of God, should be perfected and improved by the Holy Ghost; by whose invisible residence within us, we may be Sanctified into his Temples, and be so enabled by that Spirit of Power and Strength, as of children in Christianity, to become perfect Men, and be fitted for every Duty, that belongs to a Soldier of Christ. For 'tis to the quality of his Soldiers we are engaged in the Sacrament of Confirmation: 'tis the obligation of this Profession we ought to renew at this Holy time; representing, with sorrow, to Almighty God, all our past weaknesses and want of Resolution in asserting his Cause; imploring fresh supplies of his Grace for the recovery of what ground has been lost, and offering ourselves now to whatever difficulties or pains shall be necessary for the maintaining the interest of his Honour or Laws. This ought to be a great part of our business in this present Solemnity; it being truly the want of this Grace, that makes us so often false to our Cause, faithless to our Lord, and expose ourselves to those miscarriages, which, if not prevented, will one day be followed with our ruin. 'Tis cowardice, Fear, or shane, are the general occasion of our daily sins, whilst to the importunity of an Enemy, and not his force, we easily yield; whilst a little uneasiness shows how very little our Patience is; whilst only Human respects and compliance prevail on us to be De●ertors and take part with the World or Devil, against whom we have listed our ●elves under Christ's Standard.  
Reflect but on the failings of one day: Why is it, that a hasty word, a small reproof, a reflection, the being contradicted, and generally such inconsiderable provocations, so easily raise a disturbance and passion amongst Christians? Is there not a strange cowardice in this, that pro●essing themselves Christ's Soldiers, they can bear so very little for his sake; but on such trivial occasions, are drawn from their Duty, and by growing angry and passionate, rebel against his Commands? If there were but a spark of that true Courage, such as is inspired by the Holy Ghost, a Christian Heart would pass by all such provocations unmoved, and not lose his ground for such weak attempts: what a kind of Soldier is that, who upon the least noise or disturbance, quits his Post? This it is thou dost, who art a pretender to the Christian Warfare, who having undertaken to stand all Assaults under the covert of Patience; Humility and Meekness, and thus fight the Battels of Christ; upon every alarm throw'st away thy Arms, and pushed on, not with God's Spirit, but with Pride, Obstinacy and Contention, fightest now, not his, but thy own Cause with the Arms of Flesh, of Animosity and Choler.  
Why is it again, Christians so easily yield to the solicitations of the Senses, of corrupt Nature or Company? 'Tis plain, the Profession made in Baptism, obliges us to renounce all these; and by the Engagements made in Confirmation, we are bound, with constancy and courage, to withstand their Assaults: and what is the yielding to them, as often as we do it, but a great effect of Cowardice, of some Fear or shane; as not holding out under the uneasiness of a Temptation, and being unwilling to bear the conflict with our corrupt inclinations? Suffering with patience, is the Duty we have undertaken; and we never yield to sin, but because we will not suffer the trouble of resisting it. So that we may generally set this down for the occasion of our offences; That we are unwilling to bear the uneasiness, and take the pains necessary for preserving ourselves innocent. There's an uneasiness in denying the Eyes their satisfaction; there's a trouble in standing out against the inclination of the other Senses and the Appetite; 'tis difficult to be silent under the itch of speaking; 'tis hard to avoid the occasions of Vanity; there's great struggle neces●ary, not to be lead along with the Mode; and even a violence requisite to break Company and not be seduced by it; to overcome an ill habit, cannot be done without many a battle; the ordinary Temptations of life cannot be mastered but by Constancy and Diligence; nor any Christian Duty, whether as to Prayer or Sacraments, be well performed, but by laborious endeavours and vigilancy: So that a Christian, who will not take pains, who will not suffer many an uneasiness with peace and patience, who will not, like a resolute Soldier, stand out against every Assault that is made against him, and fight at every turn, as often as he meets his Enemy, and thus persevere to the end, must necessarily be overcome by the Flesh or the World, and and made a prey to his Adversary. And to what can his ruin at last be charged, but his Cowardice, his Fear, his Sloth; as being either surprised by his Enemy for want of Watching and being on Duty; or else tamely surrendering himself, because he will not suffer the inconvenience of a necessary opposition? Thus he makes up but very ill Accounts, whilst to spare himself the pains of resisting sin, he chooses to expose himself to the punishment of it; and to avoid a Temporal Trouble, embraces Eternal Torments.  
Thus, O God, must we here lay before thee the root of all our evils, whilst undertaking to be thy Soldiers, we soon forget our obligation, and choose rather to yield, than to fight; we let every thing master us, and yet promise, nothing shall do it: Help us, O God, in this our weakness; and thou, O Holy Ghost, inspire this day our Hearts with new courage; give us strength to resist all evil, constancy to undergo all troubles, and let us never be over-ruled by any other fear or shane: but that of offending thee. Pardon me all my past infidelity and treachery, and let me once more be listed to fight under thy Standard; stand by me in all dangers, go before me in all difficulties, and now give me Grace to persevere to the end.   

Ember Wednesday in Whitsun-Week. LESSON.  Acts C. 2. V. 14. ends V. 21. 
I will pour forth my Spirit upon them 'Tis something extraordinary, that in this great Solemnity of Joy and thanksgiving, the Church should oblige all her Children to Humiliation and Penance: but the reason is, because in this week, Bishops give Holy Orders, Ordaining Priests and Deacons and other Ministers of the Church; and being sensible how absolutely necessary the Holy Ghost is for them, in the discharge of their Function; therefore she summons all the Faithful to make their addresses to God, in their behalf, in Fasting and Prayer, that so this Spirit may be abundantly poured, forth upon them, and they be thus made Worthy Ministers of Gods Church. Now this Summons ought to be faithfully performed by all People, inasmuch as this is a great concern of the whole Body, of which they are Members A good Pastor helps to build up and support Christs Church; but an ill one, as much as in him lies, overthrows and pulls it down; he neglects those, who are within the fold, and by his disorders, makes those, blaspheme who are without; he betrays the Cause he undertakes, and either starves or poisons those he is obliged to feed; hence such a Pastor is one of the severest Judgments God can sand to a flock, and tho' he be a certain punishment of all sins; yet he may more justly fall to their share, who, on these days, when the Church obliges, never concern themselves, in imploring the assistance of Gods spirit, for such as are presented for this charge; but are seeking profanely their own satisfaction, when they should be making their application to God in the Spirit of Humility, for this public good; are wholly unconcerned, when the most important concern of the Church is in hand, such as requires the concurrence of all, as being for the good of all. Truly if they did but reflect, how much the Church suffers from the scandal of ill Pastors and from the neglect of slothful ones, it were to be hoped, none of its Members would fail in uniting with her in their Addresses to God, for the preventing such mischiefs for the future: and if they did but consider, how much every particular Flock suffers that is under the conduct of an unqualified Pastor, either from his unseasonable silence, or his indiscreet advice, or his undue administration of the Sacraments, or his favouring, if not encouraging them in the disorderly method of their lives, with other mischievous effects, I think it might be a sufficient encouragement to these days Devotion; that so, if the Church cannot be wholly freed from this Spiritual contagion, they at least may be secured against it, and have no part in the evil.  
How ought we all then pray this day, that none may be promoted to Holy Orders, but such as are called by God, and prepared by his special Grace, to be fit Ministers in his Church: that none may be presented, who have their Eye upon Preferment, upon Worldly Interest, Titles, Respect, or the hopes of an easy Life, who thus make Heaven stoop to the Earth, and even, in some manner, prostitute the Holy Ghost, to serve their base and worldly ends, and thus engage themselves in a State of life, where the number and weight of their sins daily increase in proportion to the greatness of the Ministry, which they daily abuse? Ought we not again extend our Prayers this day, that God, by his infinite Grace, would prevent those many abuses committed in the Church by those, who have the privilege of Presenting to benefice; who being entrusted, like common Fathers, faithfully to provide the Flock, according to the best of their care, with such as, upon just enquiry, they judge best qualified for that great Charge, quiter forget their Trust, and instead of providing for the Flock, make it their whole concern to provide for themselves, exposing the Charge to Sale, and presenting him, who will give most Money for it? And where Conscience will not allow of this traffic; yet is there not still variety of abuses; since the only motive of Presenting one to fill a vacancy, being the Qualifications for the just performance of the Duty; the least regard is generally had to this, and that which determines the choice, is the consideration of some Convenience, Friendship, Family, or the Desire of obliging some Person, whose favour may be serviceable? And thus while Church benefice are bestowed on the consideration of these Worldly Goods, it comes to be little less than a palliated Sale; whilst the giving such Employments, on the motive of Temporal things, tho' it has not the form, yet, in effect, it is nothing but selling them. And tho' sometimes it may not be in the Patron's Power to present one, whom he judges truly proper for the Flock; yet is he not bound to come as near it as he can? What if he cannot do the best, will this justify his Trading for what in itself is Holy? Why shall he put it, for Interest sake, into such hands who design nothing but to make it Mercenary? And if thus purchased, by an ill Minister's neglect and bad example, 'vice and Wickedness should spread amongst the Flock, Who shall answer for this corruption of the People? He that comes as near his Duty, as circumstances will permit, can say, Servavi animam meam: but to venture the People being Heathens, because he cannot make them the best Christians, is what no one ought to do in his Family, and why then in his Parish? And to put a Wolf over the Flock, because he cannot have the best Shepherd, is what none will do with his Sheep; and why then with his People? God is certainly dishonoured with 'vice, and therefore it must be a Duty for every Christian in their respective places to see Virtue as much encouraged and promoted as they can. Let it then be the principal subject of our Prayers this day, to beseech Almighty God to deliver his Church from all abuses of this kind; that none may be presented to Holy Orders or benefice, but those whose Virtue and Zeal show they are chosen by him: thus let us pray in private, thus in in the public Liturgy, in our mementoes, &c. that so the remedy may be as extensive as the mischief.   

Trinity Sunday. First after Pentecost. EPISTLE.  Rom. C. 11. V. 32. to the end. 
HOW unsearchable are the ways of God! Having now, in the Solemnity or Whitsuntide, completed all the Festivals belonging to Man's Redemption, and the Establishment of the Church of Christ, we are this day called to Celebrate, with all possible reverence, the most adorable Mystery of the Blessed Trinity; to aclowledge, with gratitude, all that has been done in our behalf, to have been the Mercy and Work of the most Holy Trinity, Father, Son, and Holy Ghost, blessed for ever more. And tho' in regard of all that has been wrought for our Redemption, as likewise of this days Mystery, we may justly cry out; O the depth of the Treasures of God's Wisdom and Knowledge: How incomprehensible are his Judgments; how unsearchable his ways! Yet thus confessing his infinite Greatness and our Nothing, may we still bless and adore, what we cannot search into or comprehend: For Light and Darkness too are equally to bless our Lord: and the Cherubins bowing down with their Faces veiled with their Wings, show us, what we are to do, whilst that infinite Majesty which removes God from our Knowledge, may help to draw us nearer to him by our more profound Humility and Adoration. Thus our God being Light inaccessible, and we nothing but Darkness, yet does not this our Darkness hinder us from approaching to him, as in Praise, Adoration, Thanksgiving, so likewise in Faith. And I cannot but think, this Mystery is designedly proposed to us at this time, when having seen a Church establish▪ d in the Apostles, by the visible descent of the Holy Ghost, commissioned to teach all Nations, and with an obligation on all Nations to believe her under pain of Damnation, we are by this first step into Christianity, in the belief of this Mystery, taught to receive the other Doctrines she delivers to us, notwithstanding the darkness, that may be on our side, and that we cannot comprehend them. For as I believe in God, and adore him in all the hidden ways of his Providence, tho' to me they are all incomprehensible; so I think myself obliged to submit, with as ready a Faith, to whatever Doctrines belong to him, however, thro' my weakness, they are to me unsearchable; and 'tis only by this way I can become a true member of the Faithful.  
For Faith is a Virtue, which does not directly look into the reasonableness of the thing delivered, by examining how suitable it is in itself to Human Reason; but into the Truth and Security of the Deliverer; and being once evidently convinced of this, it readily receives it, with a greater confidence of its being Truth, from that Light accompanying it from the Deliverer, than if it had the Light of Human Reason to give some evidence of the Thing, as considered in itself. Hence the True Christian, in his Faith of things Divine, ever follows the steps of Abraham, who was the Father of the Faithful, who, as St. Paul says, Rom. 4. 18 Contra spem in spem credidit: Against hope, believed in hope: that is, as there expounded, was not weak in Faith, upon the consideration of his own body now dead, when he was about an hundred years old; neither yet the deadness of Sarah's Womb: notwithstanding all this darkness of the thing promised in itself; He staggered not at the promise of God, thro' unbelief; but was strong in Faith, giving glory to God; being fully persuaded, that what he had promised, he was able to perform. Thus the true Christian proceeds, as to every thing belonging to Faith: he only inquires into this one point, that is, Whether the Authority that delivers it, be Divine, and carries the Security of God along with it; and being evidently convinced of this, he assents to the points delivered, as to most certain and infallible Truths, tho' private Reason at the same time affords no light to recommend them, as considered in themselves. By this method, his Faith is ever ready and lively in regard of points, that are most difficult, 'tis peaceable and steady in the midst of seeming Contradictions, 'tis obedient, even as to be ready to Sacrifice all, 'tis persevering in the greatest Trials, 'tis constant and faithful in the midst of a general Infidelity: Such was the fullness of Abraham's Faith, and such the Christian's Faith ought to be, since being built on no other foundation than the Truth of God himself, 'tis much superior to all human Fears, fancies or Reasoning, and therefore admitting no just doubts, can no ways stagger, thro' unbelief.  
This is the method and ground of his Faith; and thus, as he receives a Truth delivered by Human Authority with a Human Faith; so whatever is delivered by a Divine Authority, he receives with a Faith Divine. And where this Authority is not evident, his Assent to whatever it delivers, is accompanied with Doubts and Fears, and consequently is not true Faith, much less Divine. In this manner he believes in general whatever is taught in the Holy Scriptures, with a Divine Faith, because he has an evidence of their having been writ by the Spirit of God: but when he comes to the particular points there contained; then his Faith is ever proportioned to that Authority, which expounds them to him: So that when he expounds them by his own Private judgement, and seems inclined to adhear to such an interpretation, as to the real truth of God's Word; Upon reflection, considering, he has no other Authority for this Interpretation, but only the agreeableness it has to his own judgement, he cannot therefore embrace it with a Divine Faith; because tho' the Scripture itself be recommended by Divine Authority; yet this Interpretation stands only on the Authority of his own judgement, which is only Human, and consequently, if no greater assent be given to it, than is justly itis due, it must necessary be accompanied with doubts and fears, and is subject to alteration, upon any other Sense of the same place of Scripture, at any other time, that may appear more reasonable to him; which uncertainty is inconsistent with True and Divine Faith: and if he takes a step farther, and having consulted some Learned and Pious Divine, assents to it in the Sense, as thus delivered by him: and afterwards considering, there's no other Authority for this, than the Sincerity and Learning of this Interpreter, he finds this comes very much short of Divine Faith, and must unavoidably be followed with doubts, upon the hearing any other of equal Learning and Piety, giving a contrary Sense of Holy Writ. And thus, wherever he turns, he is still at a loss, till he finds an Interpreter authorized by God himself, whom he has solemnly promised to guide and assist by his Holy Spirit, for the teaching the Truth: And having happily met with this, he Hears and Believes with a Divine Faith; because, as the Scripture itself, so its Interpretation too is here delivered with the Authority of God, and therefore is not a Human, but Divine Truth, wholly free from doubts & fears, and not questionable upon any difficulties moved by any Human Learning whatever: and because, upon a diligent enquiry, he can find no such Authority thus commissioned by Christ and secured by his Spirit, for teaching the Truth of the Scriptures, excepting only the Catholic Church; therefore in her only can he rest; and while she Teaches, he Hears and Believes, depending for the Truth of every point, on the Solemn Promise of Christ, and the assistance of his Spirit; for tho' Heaven and Earth pass away, yet his Word will never pass away. Whatever difficulty therefore may appear in the Doctrines delivered, this is no weakening to his Faith, as long as in the Deliverer there is manifest a Divine Authority.   

Corpus-Christi-day. EPISTLE.  1 Cor. C. 11. V. 23. ends V. 29. 
TAke and eat, this is my Body. The day of the Institution of this Divine Banquet, having been in great part taken up with Devotions then justly due to the Sacred Passion of our Lord; therefore is this day set a part, with an Octave, wherein the Faithful may wholly apply themselves, to consider all the wonders of this great Mystery, and adore the Goodness of their Redeemer, in preparing them this Table of Mercy. For 'tis truly a Table of Mercy, whence our Lord not only feeds our Souls, with his Body and Blood, thus to nourish and strengthen us in a Spiritual life; but likewise feeds our Minds, our Thoughts and Hearts, with all those Sacred Instructions, necessary to overcome the World, and conduct us to a Seat of Glory. 1. In leaving us, this great Mystery, under the Veils of Bread and Wine, so that in appearance, it seems but mean and inconsiderable; he exercises the Faith of the humble Christians, and confounds the Pride of the great ones: teaching us, that true Christian Virtue desires not any pomp or show, in drawing the Eyes of the World, by Discourse or Reputation; but rather to lye hide; because, tho' to appear so far, as may be necessary to instruct others, be Charity; yet to appear, with the hopes of being admired, is Vanity and Self-love. And if this be to be avoided at all times, certainly it must be most detestable in the Church; first in those, that Preach Christ and his Gospel, in those that Officiate at the Altar, in those that pretend to a Religious life, in all those, that approach to the Communion, or assist at the Sacrifice of the Mass. For whilst Men undertake to propagate the Gospel of Christ and serve at his Altar, ought it not to be done with the Spirit of Christ? Whilst they come to receive him, or offer him to the Eternal Father; can this be done with any Spiritual advantage to them, who in their very manner of doing it, make war against him, and set up for Vanity, which is the thing he desires to banish from all Christian Duties? Therefore, as for those Pastors, who, in any of their Functions, seek themselves; and for those of the Faithful, who come to their public Duties in such a light, vain, and Worldly manner, as to draw Eyes and admiration upon themselves, 'tis plain they walk not in the steps of their Master, who in the Church hiding his Divinity, cannot be pleased with those, who there expose their Vanities: and they must not wonder at the little improvement they find from their best Devotions, who in the place Consecrated to God's Honour, come to seek their own; and where Idolatry is most abominable, so far promote it, as they desire to be admired, since so far they withdraw the Hearts of the Faithful from God on themselves.  
2. Christ being in the Eucharist, as it were in a State of death, where his Body and Blood are Consecrated and offered, as Mystically separated from each other; hence not only those that Offer, but likewise all that receive this Holy Food, are obliged, as St. Paul directs, to show forth the death of our Lord; taking it in remembrance of his death, and there learning to die with him; so as to be ever ready to surrender their lives to him, whenever he shall please to demand them. And not only so; but as he lived and dy'da Sacrifice for us; so we both living and dying, may endeavour to offer a continual Sacrifice to him: Sacrifice our Bodies by daily Penance and Mortification, and the practise of Self-denial, in as many particulars, as may serve to bring us to an entire subjection to his blessed Will: Sacrifice our Souls by Adoration, Thanksgiving, Love and Prayer; Sacrifice our Time, by employing it, not in seeking ourselves, but in the constant discharge of our Duties, and as may be for his Honour; Sacrifice our Worldly Goods, not by abusing them in the support of our Curiosity, Vanity, our Liberties and 'vice; but like faithful Stewards, so expending what he has entrusted in our Hands, as we may be able to set all to his account. This is a Lesson he Preaches to us, as often as we appear in presence of this holy Mystery; ever requiring us to render Sacrifice for Sacrifice: and if to this we could bring our lives, no question but our deaths would be so too.  
3. Christ in the Eucharist being the Victim offered for the destruction of sin, teaches us daily, in the remembrance of his Sufferings, how faithfully we ought to join with him, in our most laborious endeavours for the same end. Hence all those true Penitents, and other well-meaning Souls, who hearty make War against sin, and sincerely desire to correct in themselves, whatever they perceive there displeasing to God, may with great confidence, not only appear before him, in offering him to his Eternal Father, but likewise often approach to him in the Holy Communion; because they are engaged in the same Cause with him, for the overthrow of sin, and therefore may hope for plentiful supplies of his Grace, for the carrying on a vigorous War and being Conquerors in the end. But for those that live in sin, and take no care to deliver themselves from that slavery, methinks the 〈…〉 y appearing before this Holy Victim, should be great confusion to them for their wickedness, and a daily reproach of their insincerity and counterfeit Devotion, as often as they pretend to adore and pay homage to him. For while they maintain the cause of sin within their own Souls, with what Face can they behold him, who died for the destruction of sin? And what abominable dissimulation must it be, when they bow down to adore him? 'Tis all the Traitor's kiss; for having Treason in their Hearts, they must be wicked Children, disloyal Servants, and false Adorers, who bow down before God, but serve the Devil. Is this to be Christians? Is this complying with the Precept of the Church, or Sanctifying the day? Much less criminal is their Idolatry, who knowing not God, blindly worship Dagon and Baal, than the detestable Religion of these, who thus confessing God, to his Face set the Devil before him: Scourges and Whips are too little to drive these out of the Temple, which they so often profane: and however they are spared here, yet certainly a more rigorous judgement waits for them, than for the worst of Heathens.  
And yet, O God, how infinite are the abuses of Christians in 〈◇〉 kind; who having a knowledge of all thy Mercies, still live obstinate in sin! They appear often in thy presence, adore before thee, and yet neither love nor serve thee. How many of these are daily in thy Temples, and even approach to thy Altar, where none can come thus polluted to partake of that Holy Food, but with Damnation to themselves? Look, O Jesu, on thy People, which thou hast purchased with thy Blood, touch their Hearts with thy Grace, that they may be sensible of their obstinacy and blindness; that they may hear and follow, what thou here teachest in this Sacred Mystery. Be thou the Food of our Souls, the Principle of a new life: come this day and dwell within us, and so establish us in our Duty, by the cure of all our weaknesses, that we may ever abide in thee.   

Sunday within the Octave of Corpus Christi, or second after Pentecost. EPISTLE.  1 John C. 3. V. 13. ends V. 18. 
HE that has the Substance of this World, and seeing his Brother in necessity, shuts his Heart against him; How does the love of God abide in him? Christians often talk of the love of God, but here is the trial of it: and tho' it be not so demonstrative on the one part, as to conclude, that whoever relieves his Brother in necessity, has certainly the love of God in him; because it may be excluded, by living in the breach of other Duties; yet on the other part, the Apostle declares it as evident. That whoever refuses to give this relief, being able to do it, has not the love of God abiding in him. This is a perplexing consequence, enough to raise scruples in the Hearts of many; and tho' I am so sensible of the great mischiefs of a disturbed and uneasy Conscience, as to prevent it all I can▪ yet knowing too, that a false peace of Mind is attended with Eternal Evils, therefore to move scruples here, I think as great a Duty, as in other cases it is to lay them. And tho' I cannot so far satisfy any, as positively to determine, how much in particular, and how often every one is to afford relief to their Neighbour, because this admitting of a great latitude, cannot be reduced to a point; and because of the many cheats of those, who pretend to necessity, and feel it not; yet there are some general Principles of Christianity, which give light in this matter, and may help to discover very considerable omissions in this obligation of Charity, and direct to a more exact complying with it.  
For our Rule being to Love our Neighbour as ourselves, and to assist him in his necessities out of what we can spare, and is truly superfluous to us, we see here an obligation of Charity, upon the evidence of others wants, and knowledge of ourselves having something to spare; for this then in Charity and Justice is their right; because what is superfluous to us, is necessary for the Poor. But what is superfluous? Is that to be reckoned so, which is necessary for Eating, Clothing, Family, Servants, for the Education or Provision of Children, for Divertisements? Truly, what is necessary for these ends cannot be judged superfluous; but how much is there superfluous of that, which, in these particulars, is often reputed necessary? If no more were expended on the Table and Clothing, than Nature requires for Decency and Support( allowing likewise for the difference of Conditions) there could be no reason of complaint: but if we once sum up, what is here laid out to provoke and indulge a vicious Appetite, for Pomp, Magnificence, Ostentation and Excess, we shall soon find, there's much greater Provision made for these corrupt ends, than for Necessity or Convenience; and that in many Families there's more thus singly laid out in the year, than might very well serve for the subsistence of a multitude of Poor-Now all this must be reckoned as so much Wast and Superfluous; and this being the right of the Poor, it has been nothing less than misspending their Stock. Then if we look on father, and see how much in the year is spent, by calling over the Books of Taverns, Play-Houses, Musick-Houses, and places of other Entertainments, will not these immense sums be an evidence against thousands, to prove how much they had, that was superfluous: for however Diversion sometimes and the obliging a Friend, may be a plea for this kind of expense; yet how very little is it, that can be placed to this account, in comparison of what is there left, merely for Idleness or ill custom, to satisfy a vain Curiosity, or gratify very unjust Desires? So much then as has been thus idly or viciously spent, in justice ought to have been applied to the relief of the Poor; the manner of expending it, shows it was superfluous, and this proves whose Right it was: and will be an evidence against those, of their being voided of Charity, who have thus misemploy'd, what was entrusted in their Hands for the help of others.  
For since the obligation of Charity is to love our Neighbour as ourselves; how short do these come of this Duty, who prefer their own Vanties, their Diversions and 'vice, before his Necessities? If they want Bread and Cloths, and I, being plentifully supplied in these, want to satisfy my Curiosity, my unnecessary or disordered Desires; which of these wants ought to be first relieved? Truly they that ever find Money to answer their own Inclinations; but have it not to help their Neighbour in his necessities, have a large stock of vicious Self-love; but for Charity, it seems as far from them, as they are from loving their Neighbour as themselves.  
What then, are not Men Masters of their own Purses and Estates; and may not they lay out their Money in any lawful way, as they shall think fitting? The general practise, I fear, answers favourably to this question; but according to the Principles of Christianity, I think, whatever Title and Right a Man has to an Estate, he never becomes Master of what is superfluous in it: for this God seems to have reserved to himself, and by an Eternal Ordinance, has settled it as the Right of the Poor. So that tho' in providing for Family and Children, they use no more, than what's their own; yet when they come to satisfy all those imaginary necessities, which are the suggestions of Vanity, Curiosity or the love of Pleasure, this is generally spending what is not their own; for as to this part, which can be thus easily spared, they are in a more particular manner Stewards, and an account of it will be demanded of them: and what a dismal one will it be, when it shall appear, that Folly, Liberty, Luxury and Excess have devoured those vast sums, which ought to have been applied to the relief of the Poor.  
Wherein then is the advantage of the Rich above the Poor? In having in their Hands, wherewith to supply all their own real wants, and likewise the opportunity of distributing the like help to those in distress; so by their Riches to provide for this life and the next. But to think they have the privilege of laying out their Money, not only as Necessity, Decency and Reason shall require; but of throwing it away with both Hands, to gratify every idle, vain, pleasing or extravagant Inclination of their corrupt Nature, this I think is a very great mistake, and I believe, one of the reasons, that renders Salvation so difficult to the Rich Man; because by this method he is not only guilty of a great injustice, by defrauding the Poor; but, as stolen Goods seldom thrive, he mispends what he takes from them, in such ways, as are most prejudicial to his Eternal Good; in maintaining Idleness, strengthening his corrupt Passions, supporting Self-love, exposing himself to dangers, increasing difficulties, nourishing 'vice, and engaging daily more and more in all the Snares of the Devil, the Flesh and the World: and thus living on in the abuse of those Blessings, which were given him as a means of Salvation, and turning them to his own ruin, what wonder is it, that 'tis as hard for a Rich Man to enter into the Kingdom of Heaven, as for a Camel to pass thro' the eye of a Needle? A hard saying: but, O God, how many visible demonstrations have we to believe it true, whilst even amongst Christians, and those, who, otherwise seem to be Men of Principles, we see so general a blindness in this point, that amongst so many Rich, there appear so very few, but what go on without scruple in this broad way of Injustice and Uncharitableness, and not thinking of the true Christian use of what God▪ has given them! Thus corrupt is the World, and tis only thou, O God of Heaven, canst remedy this evil. Give then a sense of true Charity to all those, whom thou hast favoured with Earthly Blessings: Turn their Hearts from all their evil ways; and so open their Eyes, that they may no more abuse to their own Damnation, what thou hast given them for their everlasting good Grant us all a true Knowledge of our Duty in this point, soften our Hearts towards our Neighbour, and in our relief of his Distresses may we have ever reason to hope, that thy Love abides in us.   

Third Sunday after Pentecost. EPISTLE.  1 Pet C. 5. V. 6. ends V. 11. 
BE sober and watch: for your Enemy the Devil, goes about, as a roaring ●ion, seeking whom he may devour. To ●ecure us against all the designs of a ma●icious and diligent Enemy, the apostle advices us to be Sober, that is, to observe such a moderation and temper in ●ll our Desires, Passions, Affections, Thoughts, and whetever concerns we ●ave, and be so watchful herein, as to ●ive no opportunity to our Enemy of ●aking a prey of us, who is ever wait●g to improve every little disorder, for the drawing us wholly into his Snares. For the good of our Souls has a great resemblance with the health of our Bodies; as these, tho' composed of very contrary Elements, are yet sound enough, as long as the different qualities are in a good proportion of temper▪ but are presently in disorder and hastering to death, as soon as any one of them, whether Heat, or Moisture or could becomes Immoderate, and corrupts th● rest: just so it is in our Spiritual health● we have variety of contrary Passions within us, which can do us no prejudice▪ as long as we keep them composed and moderate; but if once any one of the● gains upon the rest and grows to an excess, the temper of the Soul is presentl● disordered, 'tis sick, and Death canno● be far of. The ground of this lies very open, because the action of our Heart and Soul, in this mortal State, is so very limited and confined, that if any one Passion or Desire becomes violent, i● carries the Soul, as it were with a Torrent, along with it▪ and is a perpetua● distraction and hindrance to it in regar● of all Duties. So that whereas th● Heart ought ever to be free in the Service of God, and thro' that love it bear● him, be watchful and attentive in th● discharge of every Christian obligation; ●y this excess in any one point, it be●omes streightn'd, and is in danger of ●eing withdrawn from the Duty it owes ●ts Lord.  
To prevent then every Passion, Af●ection or Desire of the Soul from grow●ng Immoderate or to an Excess, is the ●obriety St. Peter exacts from every Christian, not only in regard of objects, ●at are evidently sinful; for all that is otherwise sufficiently forbid, as wholly ●ienating the Heart from God, and be●g the condition of those unhappy ●nes, whom the Devil waits not now to ●evour, but being his, are already de●our'd by him: but chiefly in relation ● all that, which being indifferent in it ●lf, becomes dangerous only by Excess: ●is here the Christian is advised to be ●ober and Watchful; and the Caution is ● comprehensive, that I know not any and concern belonging to this life, which ●irectly falls not under it. The Apo●le in this place mentions but one, which ● in regard of the misfortunes of this ●orld, and the care every one is obli●ed to have, in providing for the neces●ry assistance of themselves and those ●elonging to them: and here, tho' the ●ligation be so very great, that the neglect of it makes the Christian worse than the Heathen; yet while he is thus strictly bound to be Careful, he is still as strictly forbid the permitting this Care to grow to the excess of being Solicitous: So that however he may be reduced to those frightful circumstances of seeing nothing but misery and distress before him, yet is he not allowed by the Apostle, to let his Heart be seized with anxiety or the terrors of a dejected Spirit; but advised to humble himself under the powerful Hand of God, casting all his solicitude on him, being Sober and Watchful, that he be not made a prey to his Enemy: Now if the excess of Care in a matter of so great and sensible a concern as this, lays the Soul open, so as to render its condition hazardous; what affection is there, tho' in itself commendable or innocent, which, in its Excess, ought not to be the subject of the Christian's Care? Parents and Children, Husband, Wife and Friends have a Duty of love towards each other; and yet if this, on any side, becomes Immoderate, they need not doubt, but in this they give the Devil some hopes and encouragement to keep an Eye upon them. He knows what a perpetual distraction this gives to a Soul, by its frights and cares; how great solicitude it raises, how many Duties it disturbs, what vain expenses it occasions; that it will certainly indispose them on their Death-beds, if not make them unfit to die: and that if on some lucky hit, their Duty to God happens not to be consistent with what is desired or expected from them, they'll choose rather to forfeit that, than be uneasy or unkind to those they love: hence the Devil is ever hovering about them, watching to promote every occasion of evil; and if they keep not as strict a watch on themselves in checking whatever is immoderate in their affections, they'll certainly be in danger of answering all his expectations.  
The like hazard is in regard of Company, Diversion, Cloths, Preferment, Eating, Drinking, game, nay even of Business and Employments too, and whatever concern there is in getting or keeping of Money: for tho' all these be very lawful in their kind and just degree; yet whenever they gain so far upon a Soul, as to become its great Concern, and to command it, instead of being commanded by it; such a Soul is evidently in danger from this Excess, however harmless the thing may be in it self. For the Heart of Man cannot bear any extraordinary application to one thing, but it certainly indisposes it for other Duties, and this one thing becomes a distraction to every thing else: So that whereas his Temporal and Eternal good depends on the observance of that Golden Rule, Age quod agis; of being attentive to every Duty as he performs it, and carefully doing what he does: this sets his Heart upon the wander, and is the occasion of doing nothing well; and then it seldom stops here; for, tho' for some time, it only gives disturbance; yet at length it leads sensibly into greater inconveniencies, makes way for sin, and puts by many Duties; so that of an imperfect Christian, he too often ends in being no Christian at all: for the immoderate love of something Worldly, generally excluding the love of God, what does he become at length, but a Body without Life, that is a mere carcase? And as he thus lives, so sickness finds him; and so, 'tis to be feared, Death carries him away; presenting a Soul before God, full of nothing but the World; there was his Treasure, and there it is still; God is no more to him, than he was before; and his delight being not in him, what can he be but miserable? And why all this, but because he was not Sober and Watchful?  
Hence I cannot but think it a matter, not only of Discretion, but Duty, for every Christian, in their respective degrees, to be very careful in avoiding all that, which is apt too much to possess the Heart, and take it off the obligation of their State. Being fond of Alehouses and Taverns, of Drink and Company, have drawn many of the lower and middle rank from their business to ruin: game, Sports and Entertainments, in their excess, have been the overthrow of very good Families: the love of music, of Money, of Reputation, of News, of Diversion, of Idleness and Company, have spoiled many a Church-man: Hic ceciderunt forts Israel. Here great numbers have irrecoverably fallen; their not keeping a strict Hand on themselves, in moderating their Inclinations, have taken off their Hearts from their business, have increased their Passions, have first made them idle, and by degrees brought them to worse than nothing. Ought not then every Christian, as soon as he perceives himself with a fond satisfaction, inclining to any of these ways, which by advancing in them have ruined so many, be presently jealous of himself, suspect all the reasons of Treachery, which push him forward; Give ear to the Apostle in being Sober and Watchful, and put a stop to that in the beginning, which otherwise, with a little encouragement, will prove too strong for him, and not let him see his misery, till he is in it, and then past remedy?  
O God, when I consider the infinite misforunes, that have their beginning from no other root than this; what wast of Estates, ruin of Families, loss of Souls, Scandal of Religion, and what intolerable abuses have by this way crept into the Sanctuary, I cannot but lament our Common misery, and implore the powerful help of thy Grace to prevent it for the future. Help us then, O God, in this our weakness, and by thy light from above, make us sensible of the dangers that are before us; and that presuming on our own strength, is no security against them: Grant, we may be Sober and Watchful, Moderate and Temperate in all things, that we may avoid his Snares, who is watching to devour us, and never venture rashly in those ways, where so many have perished.   

IV. Sunday after Pentecost. EPISTLE.  Rom. C. 8. V. 18. ends V. 23. 
THE Creature is subject to Vanity against its will. To a Soul that loves God, this life is a Banishment and Slavery, wherein, tho' it resolutly makes opposition against all that is sin; yet it suffers so much from its own natural corruption, from the continual solicitations of Pride, Passion and Concupiscence, and this even against its will, that it renders this life very uneasy; and it cannot but grieve, to meet with so many contradictions and hindrances in that way, whereby it aspires to God. Hence it is, that a Soul possessed with this Charity or Love of God, waits with an earnest expectation, to be delivered from the bondage of corruption, into the Glorious Liberty of the Children of God; it groans within itself; and, as it were in a painful labour, sighs in expectation of the effect of its adoption, that is, of being delivered from its Body and this World, the root of all the evil it suffers: Hence that hour, when its Deliverer shall come, tho' otherwise attended with circumstances of terror, is very desirable, thro' that Hope it reposes in his infinite Mercy and Goodness, who is his Redeemer, who having already paid the ransom, for its being freed from the power of sin, has promised( and he is faithful to his promise) not to let those perish, who are not in love with their Slavery.  
This is the Character of the Chosen of God, thus fearful of the dangers, and tired with the Assaults and Usurpation of sin, to desire that moment, which shall destroy its Tyranny, and be a new Birth, in bringing them forth to a new and better life. But this State being imperfect, this Desire is so too, being as yet the first Fruits of the Spirit, and only the beginning of that perfect effusion, which shall be consummated in the other life. If I desire therefore to be delivered from this body of fin, and enter into the Liberty of the Children of God, I know this Desire is mixed, thro' my great weakness, and I have but too much reason to sigh, that being clogged with this weight of corruption, I sigh no more for that Glorious Liberty. O God, do thou manifest thyself daily more and more to me, that being still more sensible of the evils of this Banishment, my Desires of being delivered may daily increase, that I may sigh and groan with the sighs of this Apostle, till the hour of being dissolved shall open me a way into thy Presence, where my joys shall be unmixed in the Possession of Thee, the only perfect and everlasting Good. O perfect Redemption! O full and entire Adoption! O consummate effusion of the Holy Spirit! When wilt thou be accomplished in me?  
These Desires are the happy breathings of those Souls, who are effectually moved by the Divine Spirit, who giving them a true knowledge of all the dangers and evils of sin, to which they are here exposed, makes them earnestly long for their Port of Security and Rest. How unhappy then is the condition of all those, who being in love with their Captivity, study daily to render it more aimable, and not resenting the Vanity and Evils, to which they are subject, by their Folly and Sensuality are ever increasing and multiplying the dangers of their Pilgrimage; and hence have nothing more terrible to them, than the thought of that hour, when they shall, I do not say, be delivered from their trouble, but violently torn from what they most love! This, I fear, is the too general misfortune of Christians, who not considering, that not only their own Hearts are subject to corruption, but that all Creatures, in their kind, are subject to vanity, not willing, in becoming the Instruments of sin, take no care to retrench the use of them, as much as may be, by keeping within the bounds of Necessity and Decency; but to satisfy their Curiosity, their Vanity, and other ways to please their sensual part, expose themselves a thousand ways to be poisoned by them; seek Temptations, which in their Prayers they seemingly desire to avoid, and thus daily increase the difficulties of Salvation, in removing themselves at a greater distance from God: for certainly the World and all Creatures being subject to such variety of Corruption, the engagement and love of these can never be improved, but by diminishing the love of God: for if the Holy a Kempis, experienced, that he scarce went abroad, but he return'd home worse: it cannot be expected, but as far as others expose themselves more than he did, they must still find more pernicious effects of their rashness. For tho' we may have grounds to hope, that Almighty God will prevent these ill consequences in those, who make no farther use of Creatures, than Necessity or their Duty requires, especially upon their constant and humble recommendation of themselves to his Protection: yet who has assured us, he will do the same, when without necessity or other reason, besides gratifying the importunity of our own Appetites, we indiscreetly, but voluntarily, put ourselves in hazard? And therefore, tho' the life of the ancient Hermits, who hiding themselves in deserts, cut off at once all the dangers of Creatures and the World, as much as was possible, was a particular Call; yet I cannot but think it a general Call to all Christians, to be Hermits or Recluses, as far as the circumstances of their State will bear: for since the World is wicked, its Conversation generally corrupt, its Divertisements very vain and dangerous, and every one is bound to avoid whatever is likely to hazard their Eternal Lot; therefore ought every one, as far as is consistent with their State, retrench as many particulars, as they find to be any considerable increase of their danger: for since Father and Mother and Land are to be forsaken, when they become a hindrance to our everlasting good; what can there be, after this, that is not to be abandoned on the same account? This is a renouncing the World, and a Self-denial, which makes up, not only the Hermit, but the Christian; and he that thinks to be one without it, may be one at large, but, I think, not a Gospel one; and how unsafe as to Eternity, I leave him to consider.  
The consideration of these dangers from the unnecessary use of Creatures, without any other reason, moves many Christians to avoid Plays, Balls and public shows, as also those repeated Gazings in the Park and Streets, as knowing the Devil to take the advantage of these vain Curiosities, for the conveying his poison into Souls, and that these being thus the Instruments of his Malice, ought ever to be suspected by them. 'Tis the same as to reading Romances and other Books of Entertainment or Error, as likewise in the greatest part of Conversation and Discourse: for all these being generally the mutual Communication of Infirmities, of Pride and all manner of Passions, and helping either to soften the Heart, or amuse the Spirit, and most certainly to distracted the Thoughts in all manner of Christian Duties; therefore those that regard their Salvation in earnest, are very careful in avoiding, or at least in the choice of them; the sense of that vanity and those dangers, to which they are subject against their wills, ever making them very cautions not to increase them by choice. Thus the Principles of Christianity led even those that live in the World, to some degrees of the Recluse; and for this end, is Retirement and Solitariness recommended by the Holy Kempis, and S. Francis ' Sales, not so as to decline all Company or Recreation, but to admit of them, without being in love with them; to admit them as far as Civility, Business and a moderate Diversion shall require, as far as they may be a help, and not the hazard or ruin of our Souls. But thou must be our Director, O God, in this point, to carry us on betwixt all extremes, so as not to be moross and scrupulous on the one side, nor yet indiscreet or rash on the other. Thou hast made every Creature for our use and assistance in this life; but while we seek help in thy Blessings, the Devil maliciously endeavours to turn all into Curses; spurring us ever forward to the abuse of thy Gifts; so that we are often poisoned by those very things, which thou hast ordained for our Preservatives and Life. Thus, against their will, the Creatures are our misfortune; and 'tis only thy Heavenly Wisdom can secure us: protect us then, O God, against all the unavoidable difficulties we are to meet with, and may we never more be so blind to our own Eternal Interest, as by our follies to increase the dangers of our Salvation.   

V. Sunday after Pentecost. EPISTLE.  1. Pet. C 3. V. 8. ends V. 15. 
sanctify Christ our Lord in your hearts. The Duty of every Christian is to work such a change in the inward Man, that whereas they bring with them into the World nothing but corruption, inclinations to Folly and Vanity, Obstinacy and Self-Love, and a sort of aversion to good; they may, by laborious endeavours and the help of Grace, so overcome themselves, as to have a true value for no other Goods, but those of the Gospel, desire no other satisfaction more than that of a good Conscience, and aim at the practise of nothing more earnestly, than that life, which Christ recommended and practised, and that is, to have their Desires, Affections and Will wholly regulated by him; and this is truly to put on Christ, and as the Apostle here commands; to sanctify him in their Hearts. For as a corrupt Heart, in practise, esteems nothing but what is, like itself, corrupt▪ finds no relish in any thing, but what is Sensual and Worldly; and therefore may be truly said, to be unhappily Consecrated to the World; this being what above all, it seeks rest in, admires and adores, and thus becomes Idolatrous: So a Christian Heart, however naturally perverse, yet what it above all esteems, seeks and labours for, is the Law, life, and love of Christ; this is the Treasure it desires to purchase, this is its only valuable good, this is the end of its Religion, and it knows no other Sanctification but in this. To such a Soul Christ is the only solid Truth, Christ is the only substantial Life, Christ is the only safe and unerring way: as far as it departs from him, so much it fossakes of Truth, it loses of life and goes out of its way; and therefore to prevent all such miscarriages, it still endeavours to keep an Eye upon him; by this Rule endeavours to walk, and on this lays the ground of its future happiness.  
But now as to the particulars, in which it desires to follow this Divine Original, the principal ones are, in this days Lesson, set down by St. Peter, 1. In keeping a perfect Peace and Union with all Neighbours, Friends and Enemies. 2. In having compassion on the necessities of others. 3. In maintaining a Brotherly love. 4. In being merciful, by not exaggerating, but excusing others faults. 5. In Modesty. 6. In Humility. 7. In not rendering evil for evil; but Blessing for Cursing. 8. In avoiding all Evilspeaking, Detraction, Lying and Deceit. 9. In declining sin and doing good. 10. In esteeming it a Blessing to suffer for Justice. 11. In not fearing the evils of this World. In these particulars the true Christian thinks himself obliged to come as near his Divine Master, as possibly he can, as knowing this to be the only way of serving God in Spirit and Truth; and that whatever Character a Man may have in the World, however he may have gained the opinion of Holiness, yet that before God he cannot be truly holy, if in any one of these points he voluntarily, negligently or affectedly leaves the Gospel and departs from his Master; for that in this he does not follow, but indeed forsakes God.  
And because all these accomplishments, as likewise the whole System of the Gospel, may be reduced to this one point of an Humble Charity, therefore the good Christian seriously applies himself to the consideration of this, as it was practised by Christ our Lord, and having framed, not an imperfect, but a true Idea of it, he by this endeavours to direct his Life, his Thoughts, his Words, his Actions; and thus only hopes truly to sanctify him in his Heart. And tho' he finds the method of the World, with the violence of a torrent, carrying him quiter another way, yet knowing the World to be contrary to Christ, he valves not its Authority, regards not its Precedents, however confirmed by Number, Power and Custom; but taking Christ to be his Guide, he generally concludes himself so much nearer him, the farther he departs from what the World commends.  
Hence for the regulating himself, he first considers Christ, as to his Words and the common subject of his Discourse: and here he finds, his whole design was for the benefit of others, to inform them, in what consisted their only Happiness and most substantial Good; it was to expose the vanity of Worldly Goods, of Ambition, of Pride, of Hypocrisy▪ and the love of Pleasure; it was to establish the Worship, the Love and Fear of God, Humility, Patience, Self-denial and Disengagement from the World. There was nothing ever heard in his Discourse, of Curiosity, or that could draw the Hearts of his Hearers to things of this World. He knew all things past, present and to come, comprehended all the Secrets of Nature, of Sciences and of Hearts, and yet was never heard to mention any thing of this kind; he never instructed his Apostles in any Human Science, nor explicated to them any difficulties of Scripture relating to Earthly things, such as are the subject of the Curious. His Spirit seemed wholly taken up with God, with the Salvation of Men, and things of Eternity. So that being in this World, his business was altogether of the other.  
2. As to his Actions; tho' he wrought many Miracles, necessary for the proof of his being the messiah, and for fulfilling the Prophesies; yet all was done in such a manner, as was free from ostentation; nothing resembling the Grandeur or Pomp of the World; avoiding Courts, seeking the Poor and Distressed, and generally Preaching to them. His life was a life of fatigue and labour, always employed in his Function. His only aim in all he did, was to perform the Will of God: For this he came into the World; this he says, was his food and nourishment, Cibus meus. This he did always: Quae placita sunt ei, facio semper. And having performed this, he ceased to live: All is finish▪ d, says he, and he gave up the Ghost.  
3. As to the choice of things of this World, and to which he gave preferrence; 'tis evident, he preferred Poverty before Riches, Humiliation and Abjection before State and Magnificence; the avoiding the Pleasures of this World before the Enjoyment of them: And his choice being not mixed with necessity or force, but wholly voluntary, and without any possibility of mistake, being himself the infinite Wisdom and Sovereign Truth, hence 'tis a consequence unquestionable, that the Privation of these Worldly things is in itself better than the Possession of them.  
4. As to his Sufferings, he finds, that tho' his principal end was to satisfy the Divine Justice for the sins of Men; yet, besides this, 'twas to give us example, to let no Human terror force us from our Duty, but amid all difficulties, ever to maintain the interest of Justice and Truth; 'twas to convince us, that Innocence is no security against Suffering in this life: and that we might not be discouraged when brought to the Trial, therefore Jesus Innocent puts himself at the Head of all that are thus to suffer, and says to them; Follow me.  
In this manner the true Christian Contemplates the Humble Charity of Jesus, that is, his infinite love both to God and Man, accompanied with a most perfect, profound and entire Humility, in the practise of all those particulars here recommended to us by St. Peter; from this Original he frames in his Soul the best Idea of Christianity; and tho' he discovers in it a perfection farabove all he can pretend to practise; yet he is very careful, not to let the desires, the fancies, the corruption of such miserable Creatures as we are, so to alter his judgement, as to approve any method of a Christian life contrary to this, or to efface those Truths, he has thus received from the Example and Life of Christ: by these he regulates his esteem and disesteem of Worldly things; by these he hopes to sanctify Christ in his Heart. 'Tis he is the Light of the World, and not the World to its self. He desires to keep as close to this Light, as the infirmity and unhappy circumstances of his life will permit; and whenever he departs from it, 'tis from thee, O Jesus, who know'st all his weakness, he hopes for Pardon and Mercy, For as thou art the Light to guide, so thou art Mercy to forgive.   

VI. Sunday after Pentecost. EPISTLE.  Rom. C. 6. V. 3. ends V. 11. 
COnsider yourselves dead to sin, and alive to God in Christ Jesus our Lord. Besides the general Tribute of Death to be paid by all, that are born into this World, there's another death peculiar to Christians, without which, they cannot be alive in Christ. For as there's no arising to a life Eternal, without dying first; so there can be no true living in Christ, even in this World, without coming to it by death, and that is the death here mentioned by the Apostle, to wit, the dying to sin. This ●eath is begun in Baptism, by which, as ●t. Paul here says, we are butted together with Christ, not only, by being ●over'd with the water of the Font, to ●epresent his death, but also to show our ●wn dying to the corruption of Adam, ●hich we there renounce, as to all its ●nful effects, and promise to consum●ate this death, by renouncing the ●me, in fulfilling the promises there ●ade, all our lives; and whoever is so ●nhappy, as to live in the total forget●lness of those engagements, seeking ●ose very corruptions, to which they ●lemnly promised to die, such may ●atter themselves with the name of Christian, but are really as far from the ●uth of being so, as they are from be●g faithful to the Contract there sealed ● the presence of God and his Church. ●or when a person, to become a Chri●ian, abjures all correspondence with and Enemies of his Soul, he can no lon●er be esteemed to live a Christian, than and fulfils the conditions, upon which he ●as admitted; and if afterwards, ei●er by words or actions, he has an●●ommunication with the things he ha●●enounc'd, he violates his Oath, is un●ithful in his Allegiance, revokes his word given to God, and as Tertulli● says, abjures in fact the name of Christian and breaks the Seal. Christian● nomen ejuramus, & rescindimus signa●lum.  
Considering then the promise ● make at the Font; First of renouncin● the Devil, in avoiding him and all ●● Snares: Secondly, of hating the Worl● in avoiding its Pomps and dangero● Liberties: Thirdly, in detesting ● such works, as are the violation ● God's Law; 'tis very evident, how ● Christian ought to consider himse● dead in this life, since he ought to b● so armed with a kind of hardness and almost insensibility, in regard of the thing of this World, that, like one dead, ●● receive little or no impressión from whatever is delightful in it, and abi● unmoved amid all its Charms; so th● as motion is an argument of life, so h● by his not moving, may ground som● hopes of his being dead, as the apostle requires. 'Tis thus he ought to b● when Curiosity and Vanity call upo● him; when Temptations and ill Compny solicit him; when the Provocatio● of Contempt or Injustice press on him when the Thoughts of Ease or honour court him. For as the having the Eye● Ears and Heart open to such incitements of Passion and Sense, is a sign of a Sen●ual Life prevailing in such a Soul, while ●n its motions and actions it depends on the impression of such sensible and cor●upt objects: So truly, there can be no ●etter Argument of this Christian death ●ere required, than upon the violent ●nd repeated provocations of the same ●bjects, to abide wholly obstinate( and ●n some manner unmoved) against them. Not that it can be expected, as long as and have our Senses and sensible facul●ies, not to feel some sudden and sur●rising satisfactions and aversions; for these being natural, cannot possibly be prevented, till the happy change of our State shall deliver us from this corruption: but that a Soul hold so far the dominion in its own Will, as never vo●untarily to entertain, or act upon such impressions; for the life of the Soul being in the Will, as long as this yields not, but remains unmov▪ d, so long may the Soul be properly said to be without motion, and consequently morally dead.  
This moral death in regard of all that is sinful or evidently dangerous, the good Christian ever labours to preserve, because in this consists the fulfilling the Contract made with Almighty God at his Baptism; without this, he knows, he is false to his promise, he is faithless and unjust; and therefore upon the first suggestion of all that belongs to the sinful Pomps of the World, the Works of the Flesh and the Devil, he ever answers with that first word, he spoken by his God-father at the Font, I renounce you; I have listed myself under Christ's Standard; I there engaged my Word and my Faith to have no commerce with his Enemies; I must be true to this promise; for otherwise I forfeit all right to the Christian name, and to that eternal Inheritance, which God has prepared for those that serve him. I see by the Gospel, that those, who are received into Bliss, are welcomed under that Character of Good and Faithful Servants: Euge serve bone & Fidelis. If then I be not Faithful, what can I expect, but to be cast out into utter darkness? If I first abjure the Pomps of the World, and afterwards seek them, run after them, and am in love with them: If I renounce the Devil, and afterwards enter into league with him and serve him: If I declare solemnly against all his Works, and then give a pleasing Ear to his suggestions, follow his motions, engage in ●is cause against the Law of God, encou●age others to take part with him by ●y words and example; if I promote that is dangerous, encourage all that ● ensnaring and sinful; what is this, ●ut Treachery and Infidelity? And what ●eward can I expect of the Faithful ●ervant, if thus in the general course of ●y life, I am false and unfaithful? I ●now, if a Servant should prove thus ●aithless in my House, in wholly negle●ting the concern he had undertaken, ●nd contemning my Commands; I ●hould not regard him as my Servant, ●ut turn him out of doors: If a soldier should list himself, and afterwards be found betraying his sovereign to an Enemy▪ he would not only lose his Pay, but suffer as a traitor: this I know; and will not this be my doom, if having solemnly contracted with my God, I serve not him, but the World and the Devil? Except I think him blind, that he sees not what I do, or unjust in being the rewarder of evil.  
If then I think to be what I have undertaken and profess, I must live dead to Sin and the World, as I have engaged at my Baptism; I must ever renounce, what I have there once renounced; the rule and measure of my whole life, must be the Protestations I there made: and that is, to be deaf, blind, dumb and insensible, in regard of all that is Corruption, and endeavour to be alive only to God in Christ; to live by the Spirit of Christ, and thus to acquit myself of the obligations I undertook at the Font, by a life of Innocence and Holiness in relation to God; of Charity and love in regard of my Neighbour, and of Mortification and Penance, as to myself. This is not the life of the World, but 'tis the life of Christ; that I have abjured, this, I have undertaken; finish in me, O God, by thy Holy Spirit, what I have begun thro' thy Grace; grant that I may be dead to sin, and as I have promised, be alive only to Thee.   

VII. Sunday after Pentecost. EPISTLE.  Rom. C. 6. V. 19. to the end. 
AS you have made your Members serve uncleanness and iniquity;— So make them now serve to Justice for your Sanctification. This was what St. Paul exacted from those, whom he desired to be converted to God; and since the Morality of the Gospel is as unchangeable as. its Faith, this same must be required now; and without it there can be no conversion. They are called Converts, who abjuring the Errors, in which they have lived, embrace the true Faith, but if with the change of their Faith, they change not their Lives too, they are no Converts of St. Paul or the Gospel; because the Gospel requires no less the one than the other. I am a Convert, says one, and he shows it in the Profession of his Faith: I inquire into his life, and find him as slothful, as forgetful of God as before; I find him engaged in the same corruptions of Drinking, of game, of Swearing, of Cozening, of Frauds, of neglect of Family, of Prodigality, of Passion, or other vicious Liberties as before. And is this to be a Convert? Truly, 'tis a way of becoming a kind of catholic, without being a Christian: a way too many take, whilst upon their Conversion, they only consider, what they are to believe; but never seriously demand of Almighty God, with St. Paul, Domine, quid vis ut faciam. Lord, what wilt thou have me do? In this point therefore, I think great care ought to be used, to instruct all beginners, not only in the Creed, but likewise in all the Commandments of God, and most particularly in the Spirit of the Gospel and of Christ; to inform them of all the Rules of Humility, Meekness, Charity, Patience, Purity, and Christian Suffering; that so their Faith and Manners may be changed together; and thus giving evidence of their Conversion, in the new method of their lives, they may be esteemed and truly be perfect Converts.  
But this part, I am  told, is reserved to be the work of their Confession, and by means of this the great change of their lives is to be effected. And truly a great change may be expected hence, if they do it as they ought: but how can this be, if they are not well informed of the Morality and Spirit of the Gospel? without this they cannot discover, how they have offended against it, or know how to amend and comform their lives to it; for want of this, they are left to learn it from the example of others of the same Communion, and hence are exposed to all the Principles of those they converse with, which too often are very different, if not contrary to what the Gospel teaches; but not easily suspected by them, who generally think themselves secure enough, in doing what they see others do. And therefore that Pastor, who labours not, by a timely instruction, to prevent this miscarriage in those, who commit themselves to his conduct, seems either little sensible of the great corruption of the World, authorized by common practise and custom, or too little concerned for their Souls and his own, in letting them run the hazard of being taught their Duty by Example. And tho' such, who having the opportunity, take pains, by weekly Exhortations and catechizing, to instruct their Flock in all Moral Duties, are not wanting to this important obligation; yet what can their plea be, who perform nothing of this part of their Function, and use no other means to supply it? Will not all the ignorance, with all its criminal consequences, in as many Souls as are under their care, be one day charged upon them?  
Let the point here mentioned by St. Paul be the instance of the great defects there may be in Penitents, as to a perfect Conversion, if the Pastor's Instruction does not timely prevent them. 'Tis by Confession and a sincere Repentance they are taught to make their peace with God, and obtain Pardon of their sins. And how often is it, Converts, and others make use of this help in going to Confession, and seem secure of Pardon, who as often as they go, carry with them, I don't say the same Imperfections, but the same weight of crimes; and this for months and years, thinking and seemingly resolving to amend; but without ever using a due care necessary for their amendment; being never willing to take the pains proportioned to the difficulty of their work, or suffer such Mortifications or Self-denials in the avoiding of sin and its occasions, without which 'tis impossible they should ever be reclaimed? In this there's a very great evil, in the undue, if not Sacrilegious use of the Sacraments, by never hearty setting the Ax to the Root, nor purifying the Heart from its habitual corruption: and tho' this must be charged on their own neglect and blindness; yet how great a part proceeds from want of a due instruction in this days Lesson? Of this, God is the Witness, and he will be the severe Judge in as many Pastors, as have been really wanting in this Duty to their Flock. That easiness in giving Absolution to the unprepared, who bring with them no arguments of a sincere Conversion, will then appear fruitless to the Receivers; and itis dismal effects will be manifest in those, who have thus cast Pearl to Swine, in their rash and promiscuous dispensing of the Mysteries of God.  
Again, how many betray still a farther ignorance as to this point, whilst upon a sincere Repentance, they truly resolve to change their lives, but think little of proportioning the works of their Conversion to the measure of their Crimes? They confess and amend and live within the bounds of Duty, and thus far well. But is there to be no difference between Penitents, whose lives have been Criminal, and those, who in comparison of them, may be esteemed Innocent? Those, who have kept nearest to Innocence, are obliged to live within the bounds of every Duty; and must those do no more, who by their Scandals and Vices have propagated and given authority to sin? The Primitive Church ever required more, & the nature of true Penance is not subject to change. St. Paul here seems to require more, when exacting a kind of proportion, he commands, that As they have served iniquity, So, upon their repentance, they should serve Justice: this is a justice due to God, whom they have dishonoured, to the Church and their Neighbour, to make satisfaction, by their more exemplary lives, for the many sins they have occasioned by their former liberties and ill example: Thus the measure of Sin ought ever be the measure of Repentance. Hence the Church-man, who by neglect or the unedifying method of his life, has been injurious to the Flock, upon the sense of his fault, is obliged by more than ordinary diligence, Fasting, Praying, Watching, and most laborious endeavours, to repair the injury he has done. He that has offended by his notorious Excesses, is not only to be Temperate; for this the most Innocent are bound to; but, by painful Mortifications, punish himself in a most exemplary Self-denial, for the encouragement of that Virtue, against which he has offended. They, who have transgressed through the violence of their Carnal Passions, by their Immodesty, their Lightness and Vanity, must not only reform to the rules of an exact Modesty, for this is the Duty of the Innocent; but strictly renouncing every thing that is vain, endeavour to discourage all those liberties, Modes, Diversions and expenses, which, tho' at a distance, are yet dispositions for the laying the Soul open to 'vice. This ought to be the method of the Prodigal, of the Covetous, of the profane, of the Unjust, and of all manner of Sinners, when they return to God. And do thou, O God of Mercy, inspire thy Servants, who seriously think of returning to thee, with this Lesson of St. Paul: Grant they may be entirely converted, not only in forsaking their evil ways, but so far contributing to thy Glory, by the exemplarity of their lives, as they have before dishonoured thee and thy Church by their Vices. Give likewise to all Pastors the Spirit of Knowledge and Zeal, that thy Flock may be instructed in all necessary Duties, and none perish thro' their ill Conduct, who are put over them.   

VIII. Sunday after Pentecost. EPISTLE.  Rom. C. 8. V. 12. ends V. 17. 
WE are not debters to the Flesh, to live according to the Flesh. There is a debt we owe our Bodies, in providing them what may be necessary for the support of their Being and Health; this is a general charge given to all, and 'tis the Justice of God obliges all to this care. On this motive we are to take both Food and physic, and subject ourselves to the remedies of all other necessities. By this motive, when it is sincere, we have the daily opportunity of Sanctifying our most ordinary actions, which seeming to regard nothing but the Body, at the same time are all acts of Justice and the payment of a debt, with which God has charged us. And tho' few are wanting in these Duties, yet how few are they, that perform them on this motive; since all that is generally done for Pleasure and Self-love, which ought to proceed as the effect of that Obedience we owe to God and his Justice?  
There's again another debt we owe our Bodies, and that is to conduct them safe to that end, for which they were created: for 'tis God's Will, all things should come to that end, for which they were made. Now our Bodies being designed for happiness; 'tis our part so to defend them from that eternal death, which waits to devour them; as to render them at the end Immortal and Glorious: This we have undertaken, this we owe our Bodies; and 'tis an act of Justice to satisfy this debt: but to discharge ourselves of this debt we owe the Flesh, we must not live according to the Flesh; for this being corrupt, with all its Inclinations and Desires, to live according to it, would be the certain way to carry it very wide of its end, and make it, instead of being happy, eternally miserable. Hence the Christian, looking forward towards that end, for which, thro' the infinite goodness of God, he was created, is to regard and esteem only that as Good and his greatest interest; which puts him forward on his way, and advances him to that end; all this, of whatever kind it be, he is to seek, embrace, and with all diligence pursue: and since, in all the inclinations to pleasure and a sensual life, he finds a certain malignity, which, if not prevented, will certainly deprive him of that better life he hopes for in Bliss, therefore he cannot look on them otherwise, than as a certain malady or distemper of Soul and Body, which he is obliged, not to inflame and increase, but with all possible Remedies to moderate, abate and heal. Hence he is bound to have the same regard in treating his Body, as if he had undertaken the care of some sick person: and as in this case, to give the Party every thing he desires, that would do him injury as to his distemper, and make him take nothing proper for his cure, would be nothing less than a notorious Injustice and Cruelty: So truly would he be equally unjust and cruel to himself, if upon observing the pernicious inclinations of Soul and Body, he should gratify them in their desires, and not use due means to cure or prevent the growth of these evils, to which they are subject: upon this head, Mortification and the privation of Pleasures appear to be a Duty of Justice: and the Intemperate Man is not only unjust to his charge, when he will not deny himself Pleasures that are unlawful; but likewise when he gives the Reins to his Inclinations, to the enjoyment of all those Liberties, that are reputed lawful: because, tho' physic and Remedies are not absolutely necessary in themselves, but only in case of Sickness; so neither are Mortification and Self-denial, but where there is some Distemper in the Soul: and in this case; he would be as unjust in the omission of them, as if he should let his Body be consumed by a dangerous Gangrene, for want of applying fit Remedies for its cure.  
On this consideration we are to frame an Idea of the lives of Men very different from what is generally conceived. Those persons, who are austere and mortified, denying themselves in the ordinary satisfactions and enjoyments of this life, pass in the reputation of the World, as Enemies of their Bodies; and yet these are they, who love them best and most to the purpose: all they do, being to heal their Distempers to extinguish in them, as much as is possible, the seeds of corruption and death, to render them Immortal, Incorruptible and Glorious; they follow the directions prescribed by the most skilful of all Physicians, who is Jesus Christ, and practised by himself, not for the necessity he had of them, but for our example; and by all his followers, who are truly wise, that is, wise to Salvation: and tho' it be a course seemingly difficult, yet truly 'tis much easier than what we see daily undertaken and practised for the recovery of Corporal Health. Those Christians then that observe this method, are the the true lovers of their Bodies, because they labour to obtain for them, not passing satisfactions, but the only solid and substantial goods: and God, who obliges them to this Justice, does it on a motive of Mercy towards them, because he sees, this is the true way to secure them against everlasting evils.  
On the contrary, they are real Enemies to their Bodies, treat them not only unjustly, but even inhumanly, who flatter and carress them; and endeavour to satisfy all the inclinations they have to the enjoyment of Worldly Pleasures. For what greater Cruelty, what method more becoming the most malicious of Enemies than to be thus industrious in giving poison to their own Bodies, and daily preparing them for infinite and endless Torments? Whoever should design to break them a Leg or an Arm, or even any ways disfigure them, would be certainly marked for an Enemy; and what more favourable Character can they give themselves, who thus rashly run into Precipices, and by their Extravagant Liberties are daily drawing an eternal destruction on the whole? And yet this is the business o● the Voluptuous, and of all those, who court the World and pass their lives in the enjoyment of its pleasures: 'tis this they also put to the hazard, who purposely decline all Self denials, and cannot bear what is necessary to mortify those Passions, which are continually carrying them out of the way. So that this Advice of the Apostle is not the concern of those only, whose lives are notoriously Criminal; but of as many as experience in themselves the effects of corruption, and that is of all. For the works of the Flesh are of a very large extent, there being no sort of Passion, Affection or Desire, no kind of Excess, Disorder or practise, which is contrary to any Command of God, or any ways interfers with a Christian's Duty, but what is comprehended under this head: and whoever they be, that live either in the practise or Encouragement of any such disorder, nay, who do not seriously labour by proportioned Self-denials, to overcome it, all these may be said to live according to the Flesh, are paying what is no debt, and will be found wanting in the discharge of that most just Duty, they owe their Bodies, in rendering them Immortal and Happy: for 'tis St. Paul says it in the Spirit of God; If you live according to the Flesh, you shall die: but if by the Spirit, you mortify the deeds of the Flesh, you shall live. This is a task we have all undertaken; grant therefore, O God of Mercy, we may so truly understand our Eternal Interest, that mortifying in ourselves all those inclinations, which are the effects of Corruption, and flatter our Senses, we may take that more disagreeable way to our Flesh, which is prescribed in thy Gospel, and suggested by thy Spirit, and thus abundantly find the recompense of all our Self-denials in the enjoyment of that glorious life we hope for and thou hast promised.   

IX. Sunday after Pentecost. EPISTLE.  1 Cor. C. 10. V. 6. ends V. 13. 
THese things happened to them( the Jews) in a Figure, that we may not abandon ourselves to evil desires, as they did. The Apostle, in this Chapter, having numbered up the great Mercies of God shown to the Jews, as likewise the many Transgressions of that People in neglect and contempt of all his Helps and Favours, then adds this Charitable advice to us, That all this was a Figure, and that in them we may red our Fate, if we follow the example of their Crimes. They were all baptized, under the conduct of Moses, in the Cloud and in the Sea; they all eat of the same Spiritual Food, they all drank of the water of that Spiritual Rock, which followed them, who was Christ; and yet of that great number, there were very few found pleasing to God, but almost all perished in the desert, and never came to the Land of Promise. Now 'tis very evident, the Cloud and the Sea were a Figure of our Baptism, the Manna and Water of the Rock were a Figure of the H. Eucharist; and so all this happened to them in Figure: and, no question, but, as St. Paul observes, the severity of God's anger on the sinful Jews, was likewise a Figure, of that severity God will show to wicked Christians; and their partaking of his Holy Sacraments, Baptism and the Eucharist, will not secure them against as universal an Exclusion from the Land of Promise, as was that of the Jews, if they imitate that Rebellious and Stiff-necked People in their Infidelity and Wickedness: for thus far the Allusion, here made by the Apostle, seems to reach; and there's nothing but the exemplary and truly virtuous lives of Christians can possibly prevent the fulfilling this part of the Figure with the rest: for as the Helps and Mercies of God towards Christians far exceed those of the Jews, in the same degree will the rigours of his Justice be more severe, if we suppose in Christians a resemblance of Jewish crimes. And, O God, how great reason have we to fear in this point, since the face of Christendom seems to show us as universal a Rebellion against God, as was that in the desert! What is it this more disciplined part of the World runs after, but Interest, Ambition and Pleasure? Vanity, Pride and Excess is every where in repute; Injustice, Fraud and overreaching one another is a general practise: Lying, Murmuring, Envy and Contentions are authorized by custom: Ascend in Spirit, says St. Cyprian, to the top of a high Mountain, from whence thou mayst take a review of the World, and cast thy Eyes, if thy Tears will give thee leave, on Sea and Land, on Palaces, Markets, Houses and Tribunals, and thou wilt behold such an infinite multitude of Sins, of Lies, Calumnies, Cheats, Perjuries, Envy, Vanity▪ so great a forgetfulness of God, and contempt of Salvation, as if there were no prospect of another life. Thou wilt see the greatest part of Men living like Brutes, following the violence of their Passions, without regard to Justice or Reason, as if there were nothing more than to be born and to die. There thou wilt see the Innocent oppess'd, the Guilty encouraged, the Wicked advanced, the Good contemned, and that in all business Favour goes farther than Virtue. Thou wilt see the Laws sold, Truth despised, Modesty lost, Arts, Professions and Offices corrupted, Money commanding, Interest governing, and a general homage paid to dependence; finally, thou wilt see 'vice so public, that it passes for lawful for being puhlick: Consensere Jura peccatis, & caepit esse licitum, quod publicum- Is not this the true Character of our disordered World; each Sex, every Age and Quality, whether Ecclesiastic or laic, having their peculiar corruptions; all admiring and censuring their Neighbours; but very few, that see their own Faults, and much fewer, that truly take pains to reform them! Is there not then too great reason to fear, that this part of the Figure will be fulfilled with the others, and that this universal Rebellion will be followed with as universal an Exclusion from the Land of the Living?  
And tho' there are great numbers of Pious Christians, who being exempt from this general corruption, may hope to be distinguished from this Mass of ●he Wicked, yet this Hope, however ●t may lessen, does not yet wholly re●ove our fears: because the Grace of God is not only lost by Corporal and Notorious sins, from which these ●ave an assurance of being free, but ●ikewise by Pride, Envy, Spiritual ●loth, Self-love, and by any sinful ad●esion to things of this World. We ●now of no Corporal or public Crimes ●ommitted by the Pharisees; nay, we ●now, they were exact observers of ●he Law, and nice in every thing that had relation to the Worship and service of God: and yet Christ declares, they should be more rigorously punished than the rest of the Jews. Their only sin was that of Pride and hypocrisy, and very likely such, as was not observed, if not wholly unknown to them. For this they were excluded: and who knows, how many Christians there may be living with the reputation of Sanctity, by their abhorring every thing that can give offence, & yet interiorly no better than Pharisees, and with them to have their Eternal Portion? Again, the Caphernaits, who were a People no ways remarkable for any sort of extravagancy above their Neighbours, are yet threatened with a more rigorous judgement than those ● Sodom and Gomorrah, Towns defil'● with the most abominable crimes, an● this for the only sin of neglect and ingratitude, in not making a good use ● the Favours Christ had done them, i● working so many Miracles in their sigh● Now who knows, how many Christians seemingly good, may be yet reproached with the same charge of neglect and ingratitude, in not having laid hold on, or improved the opportunities God had often given them fo● their good; and that for the sole abus● of God's Favours, they may be cast ou● with the Capharnaits, with those of Sodom and Gomorrah? Lastly, Since w● find the guilt of those unhappy ones who shall be placed on the left hand of the Judge, is not contracted by Corporal or Scandalous sins, but only by the omission of Duties and of the works ● Mercy; since we see the Vices principally threatened in the Gospel, are Spiritual ones, as the abuse of God's Grace and Word, Ambition, Pride, Covetousness Tepidity, &c. and the Virtues there chiefly recommended are interior, regarding the inward Man, a● the Love of Enemies, Reserv'dness i● judging, being dead to the World, renouncing. Human Satisfactions, Humility, Charity, Vigilance in Prayer, a Zeal for Justice, Simplicity of Heart, &c. Since, I say, we find the Grace of God and Salvation depending on these interior dispositions, have we not reason to fear, that of those, in whom no exterior wickedness or extraordinary disorder was ever known, there will be many, who being judged by the Searcher of Hearts, will be found guilty, and for their more Spiritual sins, cast out into utter darkness?  
I say not this, to make any despond or fright them into despair; but, as we have reason to hope in God's Mercy, so to lay before Christians the motives they have to fear his Justice; for this fear destroys not that confidence we ought to have in his Goodness, but rather helps to establish it, since this very fear is one of the greatest effects of his Mercy, and the greater this is, the more reason we have to hope, he will regard us with a favourable Eye; we are to fear him then, because he is to be feared, and because we certainly know not, whether Charity or Concupiscence reigns in our Heart: but this fear is not to deject or discourage us in our Christian Duties, but rather to awaken and make us less confident in our own strength, and more watchful in all our ways; and this is the surest way to prevent the fulfilling this part of the Figure; or that we be no part of it at least, if thro' the wickedness of Christians, it be to be fulfilled. Grant then, O God that the severity of thy Justice executed upon the Jews, may be a means of directing us to thy Mercy; and that what has been writ for our correction, may have that good effect, as seriously to put us on a Reformation; for 'tis only by avoiding the sins of that People, we can hope to escape their punishment:   

X. Sunday after Pentecost. EPISTLE.  1 Cor. C. 12 V. 2. ends V. 11. 
YOU know, when you were Heathens, how you were lead after dumb Idols. Wherefore I declare to you, that no Man speaking in the Spirit of God, can pronounce Anathema against Jesus, and no Man can say, that Jesus is the Lord, but by the Holy Ghost. Running after dumb Idols is not a Christian practise, and whoever does it, is a Heathen, is at defiance with God, and, whatever his Belief be, in fact pronounces Jesus accursed. But however, as in the regenerate there is a natural corruption, which raises a Contradiction and War against all other Virtues, and even such Duties as are most indispensible; so there are Seeds of Infidelity, which sometimes shoot forth in contradiction to Faith and that Holy Belief they are bound to have of God and his most Sacred Truths. And as it is the Spirit of God, that establishes and secures them in the Principles and practise of Christian Duties; as it was the Spirit of God, by whose work and power the Christian Faith was first planted in the World and in their Hearts; so it must be the effect of the same Holy Spirit, to defend it against all temptations and assaults of an incredulous temper or malicious World. God, in the establishing the Christian Faith, sufficiently provided against all doubts; 1. When he confirmed the Truth of Christ's Preaching by the evidence of Miracles, when he approved from Heaven, what Christ taught, and at the same time gave us an assurance, above all question of private reason, what we were bound to believe: 2. When Christ arose from the dead, manifesting himself to above five hundred Brethren at once, and in this giving proof of his Doctrine above all suspicion; since it was in the power of any one of that number to have discovered it, had it been an Imposture; especially too having the encouragement of all Human motives to do it, and nothing but the force of a certain truth to put them upon publishing and attesting the Miracle. 3. When Christ sent twelve Fisher-men, Poor, Ignorant and unprovided of all Human Talents and Helps, to Reform and Convert the whole World, to change their Opinions and Actions, to make them detest what they had adored, hate what they had loved, renounce all present satisfactions in hopes of a future life: The infinite disproportion of this undertaking with Human strength, considering what Men they were, shows they were evidently convinced of their Commission being Divine, and of the unquestionable assurance they had of a Heavenly Assistance promised them for the execution of it. For without this certain●y, how could they have engaged in ●his infinite work? without the evi●ence of Christ's Resurrection, and ●he presence of his Spirit, how could ●hey, now divided, throughout the World, have so unanimously preached the same truths, and with one consent suffer all manner of extremities, and lay down their lives in testimony of what they had taught? And now we having seen the prodigious effects of this Order of Christ risen from the dead, in the Church propagated over the World, in Paganism destroyed, in the Truth received; nothing can be more contrary to reason, than after the accomplishment of so wonderful a work, to doubt of its being the effect of the Resurrection and Ascension of Christ. The evident certainty of these Mysteries was a solid ground to the Apostles not to doubt of success in the Execution of his Orders: and the success of their Preaching and Suffering is a solid ground to establish Christians of all Ages in the Faith of those Mysteries. 4. When Christ, sending his Apostles to Convert the World, promised he would manifest his Authority and Power in them, by their speaking in divers Tongues, by their curing Diseases and casting out Devils; 'tis impossible they should have continued to believe in him, if they had seen no effects of what he had foretold and promised: 'tis more impossible they should so unanimously have given their lives to attest the truth of that Religion, which they had found to be an Imposture Those Miracles then did happen, as was foretold; Therefore Jesus is truly risen from the dead and ascended into Heaven, who promised to give these Miraculous proofs in testimony of his being the messiah, and of the truth of what he taught: Therefore the Christian Religion is true; and we have reason to bless the infinite Goodness of God, who has left us such evidence in a point of this concern, whereon our Eternity depends.  
Now tho' these motives, with many others, may be a full Conviction to Human Reason of this Truth, yet none can sincerely say, That Jesus is the Lord, but in the Spirit of God. For where a Soul is not animated from above with a sincere desire of finding and knowing the Truth, but effectually lies under the prejudices of corrupt Nature and the blindness of Passion, the evidence of Reason is darkness to such an one, and the greatest Miracles are altogether unprofitable and without effect. The sad experience of this we see in the Scribes and Pharisees, and almost all the Jews: The strongest motives of Reason and Authority were rendered useless by their Corruption and Insincerity, and the greatest Wonders of the Divine Power prevailed nothing on them, who obstinately interpnted every thing in favour of those Principles, which Pride and Preposession had rooted in them. Those who were Witnesses of the Miracles, by a sinister exposition damped all their force. Such as heard them by report, took not the pains to examine the truth: others believed them false without inquiring: for Sloth and Prejudice find it easier to believe things false, than to make any search there, where an unexpected evidence is like to prove very troublesone in its consequence, by obliging them to suspect that, which Education and Passion will not give them leave to disown or forsake. Thus the weakest Reasons are sufficient to hold a Soul( that is not sincere) in all its prejudices, and the strongest are not sufficient to make him abandon them.  
Hence appears the necessity of the Gift of Faith, the first effect of which, is to inspire a Soul with the love of Truth, and put him on making a sincere enquiry after it; this will not permit him to set up his own private Sentiments for a Standard, approving and condemning every thing, as it suits or disagrees with these; for this may be too often the effect of Obstinacy, instead of Faith, and from one ill Principle may make way for endless and irrecoverable Errors; but it makes him indifferent to all he already seems to know; so that weighing every thing according to the strength of motives, with an unbias'd hand, he is ready to renounce all Prepossessions, whatever they be, wherever the weight of Certainty turns the balance: Such a disposition as this evidently proceeds from a sincere desire of Truth, and whoever thus searches for it, engages Providence to direct him to it; God's Goodness cannot withstand the sincerity of such an enquiry; but as he has promised, will certainly be found, by those that seek him thus; this is already the effect of Faith, and an established and consummate Faith will be the Reward and Fruit of such a Search. For where Obstinacy, Pride, and Self-love are laid aside; where Education, conveniencies of life and all Human respects are so far renounced, as to be in a preparation of being surrendered to the force of Truth; there Earth being abandoned, Heaven must govern; there the Spirit of the World being disclaimed, the Spirit of God must necessary command; and none in the Spirit of God can say Anathema to Jesus. He'll possess whom he has looked for, and by him be lead into all Truth. And tho' a Christian, when established in the Truth, is still exposed to variety of assaults from Curiosity, Pride, and the vain Desire of being Wise beyond the bounds of Sobriety; yet, while the Heart is firm, these workings of an ungoverned Imagination can do no injury to Faith, which like other Virtues, is generally more confirmed than prejudiced from such attempts of a troublesone Enemy. He that is truly Humble, and builds his Security on God's Truth, and the promised assistance of his Spirit, may be unconcerned and even contemn the weakness of these Snares, as not doubting, but the same Sincerity and dependence on God, which brought him to the light, will ever preserve him in the secure Possession of it.   

XI. Sunday after Pentecost. EPISTLE.  1 Cor. C. 15. V. 1. ends V. 10. 
BRethren, I declare to you the Gospel, which I have preached to you and you have received, and in which you stand firm: by which also you are saved, if you remember in what manner I have preached unto you; otherwise you have believed in vain. 'Tis by the Gospel Christians are to be saved: by this we have the knowledge of eternal Happiness, and endless Misery; by this we are taught the way to escape the one, and inherit the other: by this we learn Jesus Christ, thro' whom alone we are to obtain the possession of everlasting Bliss and be delivered from all evils; by this we are instructed how to love Jesus Christ, in the clear discovery of his infinite Mercy and Goodness, in all he has done and suffered for us: And whoever loves him not, has not yet fully received the Gospel; it being not the words of it in the Memory, but its doctrine in the Heart, that is to work our Salvation. For the Heart being the Seat of Good and Evil, all the saving Remedies of the Gospel, however powerful in themselves, if they enter not there, are not capable of giving Health to our Souls: in this manner then it is the Gospel is to save us.  
And now since it has pleased the infinite Goodness of God to let us have this Doctrine of Salvation committed to Writing for our Comfort, Edification and Instruction, what great reverence ought Christians to have to that Sacred Volume, never taking it into their Hands, but with a respect due to the Mercies it contains, and with a sincere desire of being refreshed and comforted with the Waters of that Fountain of Life; thence to be possessed with a true Sense of God's Goodness, a Fear of his Judgments, a Hatred for Sin, a Love of Virtue, a true value for Humility and Meekness, a Contempt of this World and its delights, and a willingness to Sacrifice this life for the purchase of a better? These Lessons are taught in every page. of Holy Writ, and no question, but such as peruse it with the Dispositions of a Sincere, Docile and Humble Heart, will find the Riches of this Treasure in plenty of Heavenly Blessings, and the knowledge of that Wisdom, which will conduct them, to a happy end. But then, how careful ought Christians to be, when they come to those Mysteries, which are far above the comprehension of Human Reason? Here to determine boldly, on the confidence of their own Sense, is a great Presumption; and to conclude, they have an evident knowledge of them, is an intolerable Pride. Were Man's Reason as sound and perfect, as before Adam's Fall, it might, with some degree of assurance, examine into the Divine Mysteries; but now, wounded, corrupt and blind as it is, there can be nothing, but a vain Curiosity and Rashness in all its decisions about such objects, with which it bears no proportion. And tho' they are delivered in Holy Writ; yet since Providence has so ordered it, that they are generally couched and delivered in such expressions, as are interpnted both by the learned and unlearned, even contrary ways, which way shall the private Reader, on the strength of his own judgement, put an end to these debates, and in every particular Mystery pronounce positively, This is certainly the Truth; this is the Sense of Christ and his Apostles? Whoever does this, comes very much indisposed to the reading this Divine Book; whilst instead of having a true Sense of their own weakness, and humbling themselves in the presence of incomprehensible Majesty, they approach to it with Pride, and a very unjust confidence in the certainty of their own thoughts, which in regard of what they here undertake, are blindness and darkness.  
And then, how rashly do they expose themselves to that Curse pronounced by St. John in the last Chapter of the Revelations? For if he that adds or takes away from the words of that Book, shall have his part taken out of the Book of Life; shall not they meet with the like severity, who add or take away from the Sense and Meaning of this Book; since the Words being only as it were the Shell, the Sense and Truths contained in them, are the substance of God's Word, and that which gives life to the Soul? And how obvious is it for bold Interpreters to do this; since there being but One true Sense of Scripture, in relation to all those important points debated amongst Christians, whoever expounds it different from that One Sense, which is the Truth, most certainly adds or takes away from the Sense, which is the Life and Spirit of the Holy Scriptures? How inconsiderate then and truly forgetful of the depth of God's Mysteries and of their own weakness, must they be, who with a sort of groundless assurance, undertake this task, and venture the drawing down the wrath of God, by their blind presumption?  
'Twas something like this, of which St. Paul here cautions the Corinthians, telling them, they were to be saved by the Gospel, but with this condition, if they remembered in what manner he had preached it to them, and that otherwise they would believe in vain: in this plainly declaring, that however there was Salvation in the Gospel, yet it would not be so to them, if they believed it not in the manner he had delivered it. Now the case of every Reader and Interpreter of Holy Writ, is the very same with the Corinthians; if they understand it otherwise than the Apostles taught it, their belief is not to Salvation, but in vain: a terrible Sentence, but what God himself has pronounced, and stands here recorded, to deter every Reader from all manner of Presumption, inspire them with a just Humility, & distrust of themselves, and put them upon seeking the most assured means of understanding it in the same manner, as was delivered by the Apostles; since none but this can possibly be the Doctrine of Christ; and whatever is not this, however seemingly the Sense of Scripture, must unavoidably be Error and Heresy, which as this same Apostle says in another place, is a sin, that excludes from Heaven.  
This then being alike the concern of all Christians, every one ought seriously to examine, what assurance they have, that, amongst so many different Expositions of Scripture, that Sense in which they understand it, is certainly the same, that was taught by the Apostles. I know every one here will be so favourable to their own Judgments, as to conclude, that to be the Sense of the Apostles, in which they understand the Scripture: but what assurance is this, which is nothing but the positiveness of their own thoughts; and is evidently consistent with the grossest Errors; since all the contradictory Expositions of Holy Writ, is ever accompanied with a positive belief of their being the Sense of the Apostles, in all the Abettors of the different Sects in the World?  
What ground of certainty then can there Posibly be of believing the Scriptures in the manner, as was taught by the Apostles, if there cannot be a confidence reposed in the positive judgments of Men after a sincere perusal and comparing of one place with another? 'Tis plain, I think, this certainty cannot be given by the determination of Sincerity and Learning, because there are numbers of Learned, and I hope, Sincere Men on all sides, maintaining contrary Doctrines, as the Sense of Scripture and Apostles, and all equally venturing their Salvation on the Truth of what they teach; and yet it cannot all possibly be as they say it is: and therefore this Certainty must necessary come some other way: and that is, either by a delivery of the Sense of the Apostles by the Faithful of all Ages since their time, which is called, Tradition; or by the assistance of the Holy Spirit, certainly concurring in the Exposition of it, who may be a Security against all mistakes. These ways afford us the surest grounds of this Certainty: For, as the Bible itself has been delivered down to us by the Faithful of all Ages, and is therefore acknowledged by us to be the Word of God; so by the same way the true Sense of it, as taught by the Apostles, May be delivered down to us; and this is to have the same Authority for the Sense, as we have for the Book. And as for the assistance of the Holy Spirit in the Interpretation of Scripture, there's no question, but where there is a certainty of his guidance, there is likewise a certainty of Divine Truths contained in Holy Writ; since he is the best Expositor of Scripture, who first directed the Apostles in the Penning of it.  
By these ways we may come to a Certainty, as to the matter proposed: But then those, who desire to be satisfied of the Sense of Scripture, as it has been delivered by the Faithful in all Ages, must inquire there, where there has been a constant Succession of Faithful in all Ages; for certainly no Communion can give an authentic Testimony of a Truth having been thus believed and delivered in all Ages, which can produce no Evidence for itself, of its having been in all Ages. And those who desire to be assured of the Sense of Scripture, from the certain assistance of the H. Spirit, must inquire there, where there is a claim to this Assistance and an entire dependence on it. And since no Communion of Christians can evidence its visible Succession, Government and Authority in all Ages, but the catholic; and no other acknowledges a certain assistance of the Holy Ghost, as Christ promised, for itis ever teaching the Truth and perpetual security from Error, but this; I cannot find, how there can be a certain assurance of the Sense of the Holy Scriptures in the manner as was taught by the Apostles, but only in this Communion; since all others, either absolutely disown these only means capable of giving this assurance, or weakly pretend to them without proof. 'Tis thus, Blessed Apostle of the Gentiles, I have learned the Scriptures, thus I remember them, in the manner thou hast preached them, and thus I firmly hope to be saved by them. Grant, Blessed Redeemer, that no Pride, Self-conceit, or fond opinion of my own private judgement may ever put me out of this way, grant the like mercy to all.   

XII. Sunday after Pentecost. EPISTLE.  2 Cor. C 3. V. 4. ends V. 9. 
NOt that we are able to think any thing of ourselves, as of ourselves; but our sufficiency is from God. There can be no solid hopes of advancing in a virtuous life, except this Foundation be first laid, that we can do no good of ourselves, but that all is to come from God, as the effect of his Grace, even to our very Thoughts, which are the seed and first beginnings of virtue. For 'tis this grounds the Christian in a true Humility, makes him ever distrust in himself, delivers him from all Rashness, Confidence and Presumption, preserves him in a wholesome Fear, makes him in all things depend on God, and this dependence keeps him watchful in his Duty, and apprehensive of displeasing him, who has all in his Hands. 'Tis in consequence of this, that he is constant in his Prayers, and in all those means, the Divine Goodness has appointed for obtaining his Grace; that he undertakes nothing that seems to be his Duty, without first imploring his assistance; and in indifferent things ever desires his Protection, as knowing, by a chain of hidden consequences, the whole State of his life, and very considerable engagements, many times to depend on these; that he is very cautious, how he exposes himself to what in himself or others, he experiences to be the occasion of sin; that he carefully puts by all Complaisance in that good he has done, as likewise what naturally arises from the Commendation or good Opinion of others, because he is sensible, this is an injustice to God, in taking to himself what belongs to him; and finally, that he is not surprised at his own weakness, nor anxiously disquieted at the observation of his repeated failings; because he knows himself to be misery and corruption; and there can be no wonder, that what is weak, is subject to weaknesses; and if there be any wonder, 'tis what is caused by Pride, which is ever unwilling to aclowledge this great infirmity, and is very impatient under it.  
In this manner the knowledge and confession of our own inability and nothing, is the foundation of all Virtue, as Pride is the root of all sin; and 'tis the great Mercy of God, by variety of expedients, to preserve us in, this knowledge of ourselves, and, by our daily experience, to secure us against that Pride, which so naturally steals upon us for our ruin. This advantage the Divine Goodness designs us in the many and troublesome Temptations, which molest us; in that dryness, Tepidity and seeming withdrawings of inward comfort, which often follow us; in those infirmities we fall into after our repeated and strongest Resolutions; in the darkness of our Thoughts; in our stupendous and almost universal Ignorance, as to every thing that belongs to God and our own good; in the uncertainty of our Repentance, and the doubts we labour under, in whatever we do to secure our future State; in our disappointments, afflictions, pains, sickness, and in all his Scourges. 'Tis for this same motive of humbling us, he has appointed the most effectual means of Grace in the weakest and most contemptible Elements, and obliges us to have recourse to these for our help and remedy: for this he made choice of Poor, Ignorant and simplo Fishermen to be our Teachers, and subjects the most Learned to be their Scholars: for this has he centred all Virtue in the contempt of whatever is esteemed great, and declared the Wisdom of the World to be Folly; and the Foolishness of this World to be the Wisdom he approves, and the only Security we can have of being for ever happy.  
This method has God chosen to keep us humble; and amongst all Christians, only those are happy and wise, who take the advantage of all these particulars, to ground themselves in the knowledge of that nothing, which they are, and to grow daily in their dependence on God: so that, instead of thinking themselves unhappy in those things▪ of which the World generally complains, as of Temptations, Uncertainties, Ignorance, Darkness, Infirmities, &c. they make this one use of them all, in turning them into occasions of a perpetual Humiliation under the Hand of God; and thus make them serve, as so many steps, whereby they approach still nearer to Heaven, and trust more in God, the less they have to trust in themselves. Thus their very Miseries become Blessings, and all co-operate to their Good.  
And this, I don't question, is the design of Almighty God, in many considerable infirmities he permits in his best Servants while as yet on Earth; especially in that great darkness, dimness, and want of all Sense and Comfort, which for a long time many find in their Prayers and all Exercises of Devotion: all this being very often an expedient of Mercy, not only to try their Fidelity and Patience, in serving him without any sort of satisfaction, or signs of benefit; but also to ground them still more and more in a solid Humility, and establish them in a total dependence on him. I am very sensible how great a Trial this is, and how great Grace is necessary for their support in this State of Barrenness: and while it is Food for the Strongest, that it is apt to cause anxiety in Beginners, and even give them such discouragements, as to think all to be lost, and conclude God to be angry with them, and that for this reason he is deaf to their Prayers, and gives them over to a hard Heart and a reprobate Sense. This is too often the effect of this Trial in unexperienced Christians, who have therefore reason to be under the conduct of a very skilful Director, and entirely depend on his advice, and not on the Suggestions of their own fears. By such an one they will be instructed, not unprofitably to lament their Spiritual misfortune, but effectually to remove whatever in themselves they can discover to be the occasions of it: and if they can make no such discovery, then to humble themselves, and even rejoice in the experience of their own nothing; hoping that God is preparing them for signal Blessings, who thus in a particular manner convinces them, that of themselves they can do nothing: that therefore they ought to go on with courage, resolving to comply with the Will of God, who requires of them to Pray as long they live: that they must perform this as well as they can, without disquieting themselves at their imperfections; ever endeavouring to perform their obligation, without being concerned whether it be with comfort or without comfort, whether they be in light or darkness, in joy or sadness; & this is to go on by the light of Faith, being constant in every Duty, without any recompense in this life or assurance of having done them well, but only what Faith gives, and not Sense: and thus suffering all the seeming with drawings of Grace with patience, and quietly submitting to the appointments of God, they need not doubt of being as acceptable to him, as those that perform all their Exercises of Piety with a most lively and sensible Devotion; and that by owning in a profound Humility, that they cannot pray, they offer up a most acceptable Prayer.  
Neither let these torment themselves with the apprehensions of God being angry with them, and of their Hearts being hardened: for it being evident; that all their trouble, anxiety and dejection, arises from no other head, than the concern they have for not serving God as they ought, and the fear of having offended him; that they earnestly desire to be delivered from their evils, seek and inquire for remedy, and are ever with sorrow lamenting their misfortune; 'tis very plain such Hearts as are affencted with these Pious Passions, cannot be hardened, nor possibly be the object of God's anger. No, these Hearts are certainly right with God, and tho' they are wrought upon by an excess of Apprehension; Fear and Solicitude, and are disordered thro' an indiscreet management; yet these being rather weaknesse● than sin, they have great reason to hop● with an entire confidence in God, and expect, that after such a Trial, the Divine Light, attended with Heavenly Comforts, will again shine upon them and refresh their Souls. Let them b● constant in all Duties, performing them with a true Humility and Sense of thei● own nothing, tho' without any sensible Devotion, and I question not, but a● will end well; and tho' Death should carry them away even under this want of internal comfort, however it might seem terrifying to them, yet should I not doubt, upon this score, of their dying the death of the Just.   

XIII. Sunday after Pentecost. EPISTLE.  Galat. C. 3. V. 16. ends V. 22. 
THE Promises were made to Abraham and his Seed. St. Paul here declares and proves, that the Jews were not to build their hopes of Salvation on the Law given to Moses, but on the Promise God made to Abraham, when he said to him, That in him all Nations should be blessed, Gen. 12. 3. that therefore they were not to be justified by the Law, but by their Faith in a Mediator, that was to come of the Seed of Abraham: for that God having once made this Promise to him, it could not possibly be made voided by the Law, which was given four hundred and thirty years after; and therefore was still in force and to be made good; for tho' it be but a Man's Covenant,( says the Apostle here v. 15.) yet if it be confirmed, no Man disannulleth or addeth thereto: how much less then can the Covenant, that was confirmed before of God, be disanull'd by the Law, and made of no effect? Thus the Apostle reasons in this Chapter at length, showing the Promise of God to be irrevocable and as unchangeable as God himself, on whom alone it depends; & that on their Faith in this, their Justification and Salvation was to depend. Here's the ground of all the Hope and Salvation belonging to the Jewish Church; their fulfilling all the Law, without the Faith of a messiah in consequence of God's Promise, was not sufficient. And is not this a Figure of the Covenant made by Christ with his Church? He solemnly engaged his word, That he would be with his Apostles, until the end of the World; Mat. 28. 20. That the Comforter even the Spirit of Truth should abide with them for ever, John 14. 16. That the Spirit of Truth should come and led them into all truth Jo. 16. 12. That they should be the Light of the World and Salt of the Earth. That whoever heard them, heard him, and whoever despised them, despised him, Luke 10. 16. This is the Promise of Christ to his Church, not only once pronounced, as was that of God to Abraham, but so many times repeated, absolutely and without any condition or reserve: and who is there can annul this Promise? God has made it, who can make it voided? If but a Man's Covenant be once confirmed, no Man disannulleth it or addeth thereto: Who then can evacuate the Covenant of God thus repeated, confirmed and established? No, this is God's Word, and tho' Heaven and Earth shall pass away, yet his Word shall never pass away; but must for ever stand good, notwithstanding all Opinions, Pretexts or Laws of Men to the contrary. To build then on this Promise, is to lay a foundation on a Rock; 'tis to build on God's Truth, which is as unchangeable as God: on this I stand secure, because in this I rest on God: on this my judgement stands firm and proof against all the waverings of Human Reason; because I know all the strength of Reason is but weakness and nothing, if compared to God. 'Tis for this I bless God daily, who has not left me to myself, and the uncertainty of my own Thoughts, to go thro' the depth of his Mysteries, but has promised himself to be my Guide, and by his H. Spirit abiding with his Church, to led me into all Truth; so that as he himself has created me, as he himself has Redeemed me, so he himself has undertaken to be my Director in all I am to believe. On this Promise of his I entirely depend ● and whatever arguments are suggeste● to me, pretending to invalidate it, methinks they look to me, as levelled against Christ himself; for if I am to question the truth of his Word, how can I firmly believe in him? If I cannot trust in his Promise, how can he be a God to me? His Promise is the ground of my Hope, and if I cannot depend on that, I must certainly despair: his Promise is the ground of my Faith, and if I am not to depend on that, I must certainly err in my Faith, or be an Unbeliever. But far be this from me; I confess, O my God, Thou art faithful to all thy Promises, and I believe Thee, because thou art the Eternal Truth. This Truth is the security of my Faith and my Hope: and if I once doubt of this, I in this lose all my hold in Thee; and what can I then trust to? There is nothing in this World, but Thou, my God, and thy Creatures; if I let go Thee, there are nothing but thy Creatures left me; and how can I trust in them, if by them I am taught to distrust in Thee? If I cannot depend on thy Church, which thou hast established and secured to me by thy Sacred Word and Promise, for the teaching the World truth to the end of the World; how can I receive that for truth, which is only secured to me by the learning and word of Man? This cannot be; and therefore I profess, if Thou failest me, all is lost to me; if I am to doubt of thy Promise, I must then own myself miserable, and that I have neither Faith nor Hope left within me, the only Anchor and Support in this State of Pilgrimage and Darkness.  
Thus then is the New Covenant as well as the Old, the Christian as well as the Jewish Church to depend on the Promises of God, and 'tis in the Faith of these is the Life of the Just. And now, while we behold so wonderful a Fidelity and Truth in God, in fulfilling all his Promises to Men, ought not this be an instruction to all Christians, of the great exactness they are to observe, in satisfying all the Promises they make to God? Every Promise made to God ought to be most Religiously and Strictly kept, as being a Satred Tie, by which a Christian obliges himself to renounce something dangerous, and more closely to live to God; and the breach of it is ever accompanied with a sort of infidelity, very unsuitable to a Christian State, as being contrary to that simplicity, Sincerity and Truth, which are the Attributes of God, and without which a Soul cannot possibly be pleasing to him. And since it brings so great an obligation after it, ought not every one be very cautious, especially those of unripe and unexperienced years, how they engage themselves in any kind; or rather never do it, but with great deliberation and the best advice of those, that know them best? For want of this many have rashly drawn themselves into great Snares, and by the heat of a too hasty resolution of seeming good, have become a prey to the designs of a subtle but malicious Enemy, perplexing their Consciences with a weight too heavy to be easily removed. All private resolutions therefore are here to be suspected, however seemingly grounded on the prospect of the greatest good: And since being directed and advised, is a means appointed us by God, who knows our weakness, and by this designs to secure us against all Snares, why should this be laid aside in an affair, wherein his Honour and our Eternal Good are so much concerned? The best advice therefore I can give in this particular, is, That none make any Promises without advice; and whatever they conclude within themselves, that it be ever done with this reserve; If it shall be approved by their Director, or other Party, that may be proper in such case; and otherwise not to stand good. This is the surest way to prevent all rashness and delusion, and do what may be most acceptable to God.  
And this is not only advisable in relation to a Religious State; but likewise in regard to all other Promises whatever, whether in order to Marriage, Office, Employment, Society or State of Life. For all these most strictly oblige, when once made, and are so great an engagement, that, generally speaking, they are never violated without a sin, and such a sin, as ever carries a great aggravation with it, and therefore ought never to be made, but with the advice of the best Friends, and serious consideration of their own dispositions compared with what they undertake. God likewise ought to be consulted, and his assistance earnestly implored by frequent Prayers and an entire abandoning their Choice to the direction of his Grace: for since no Promises can be duly observed, but by his help: How can they reasonably afterwards expect his help, who without him have first engaged themselves? Is it not hence, many are so very unhappy in what they do, meeting with such unexpected difficulties, which not only destroy their inward peace, but even put them too often upon living in a perpetual breach of Vow, and thus have Temporal and Eternal evils the punishment of their rashness? O, 'tis terrible to think how many dreadful mischiefs are often the consequence of one false step, whilst like a Chain of evils they follow of course upon fastening the first link, the effect of a blind and hasty resolution, made upon Carnal and Worldly Motives, but without God. Help us, O God, as far as we are concerned in this misfortune; and as we adore thy Truth in all thy Promises, and on these build both our Faith and Hope; so likewise direct all thy Servants, in all the Vows and Promises they make: Deliver them from all rash and inconsiderate ones: Assist them in the just discharge of all they are obliged to by the tie of a deliberate Promise, make them sensible of all they have undertaken, that so their failing in their own Promises, may never exclude them from the Mercy of thine.   

XIV. Sunday after Pentecost. EPISTLE.  Galat. C. 5. V. 16. ends V. 24. 
THE works of the Flesh are manifest; Fornication, Uncleanness, Enmity, dissensions, Jealousies, Animosities, Complaints— of which I declare to you, as I have done already, that they, who do these things, shall not inherit the Kingdom of God. Had the Apostle here given us a List only of those grosser Crimes, with which he begins his Roll, it would have likely encouraged great numbers of Christians to have entertained good hopes of themselves; but when he adds amongst the works of the Flesh, Enmities, dissensions, Animosities, &c. and declares these to have such a malignity in them, as to exclude from the Kingdom of God; this carries terror along with it, and diminishes, I fear, very much of that number, which otherwise might be esteemed safe. For when I consider, how much these kind of evils reign, even amongst those, whose lives seem Regular and Pious; that there are few Families, but what have lasting Animosities within themselves, and fewer, that have not their dissensions with their Neighbours or Relations: that every inconsiderable Misunderstanding, Punctilio, Point of Interest, seeming Affront and even Oversights and Indiscretions, are generally improved and made the Seed of Division; that there are scarce any of these breaches made, that are ever truly healed again, but only covered over with the counterfeit of a starched Civility, and upon the least touch break out again: when I reflect on the great Bitterness, and Animosity occasioned by the diversity of Religions, and that there are very few, but what through Zeal or Ignorance, have their Hearts possessed with Passion or even Malice against their Neighbour: when I consider, that within those Walls, which shut out the World, and are the Retirement of those Pious Souls, which seek for shelter against all sin; that even there, I say, Animosities, Envies, Quarrels, Contentions and Complaints are kept alive; and that having at once courageously renounced those Charms, which deceive the World, they fall unthinkingly into these Snares. When casting my Thoughts about, I consider these spreading evils, I then wholly surprised, cry out Lord, if they that do these things shall not inherit the Kingdom of God, how very few are they, that shall be saved; since they, that are most remarkable for Piety and a Regular life, here in this are in danger of being made a prey to a designing Enemy!  
Not that I can apprehended all those immediately to forfeit their right to Heaven, who find themselves engaged in petty Disputes and Differences with their Neighbour, or even are surprised with sudden Passions and Dislikes at their proceedings; for this may sometimes be the case of the Best and most Cautious Christians, who have no security against these Temptations: but then these are ever careful to stand upon their guard, and use all means to prevent these evils taking root within their Souls; they strive to interpret every thing in the most favourable Sense, suppress all resentments, make no complaints, which being conveyed to the other Party by indiscreet and unfriendly Hands, ever serve to widen the breach, they give ear to no Whisperings, suspect all reports, pass by many things both as to Words and Writing, which, if laid hold on, might help to exaggerate; are very cautious, how they answer Letters, choosing to speak nothing to such particulars, which seem the dictates of a Mistake or Passion, and, it may be, are followed with repentance, as soon as calm thoughts return, tho' without the power of recalling, what they then wish had never been writ; they engage the interest of Friends to remove all misunderstandings; seek often to speak Face to Face and being their own Advocates, armed with Patience and Sincerity, undeceive the other Party in many prejudices conceived; and if Truth requires it, aclowledge their own Passion or Mistake; ask Pardon; and even, when blameless, submit themselves, espousing the cause of Charity, and humbly seeking the re-establishment of their former Peace. Thus good Christians, industrious in using timely means, give not opportunity to these first Seeds of Difference to grow up to any strength; but by good management, improve the very Temptations to these sins, into the exercise of most heroic Virtues, and instead of shutting, thus prudently make them serve to open the Gates of Heaven, and entail them to that Inheritance, which otherwise would unhappily be cut off.  
And this is the misfortune here pronounced by the Apostle against those, who take the other way; who not extinguishing the first sparks of Jealousies and Discord, admit and shelter them within their Breast, let them be blown up by others breath, till they grow into a flamme, or at least take such hold, as to put all into disorder. Hence lasting Quarrels and Contentions are promoted, malicious and biting Discourses are carried on, every occasion is catched at to thwart, provoke and undervalue each other; and so many evils creep in insensibly on Souls, that are thus disturbed, that 'tis no wonder the Apostle for these disorders excludes them Heaven. And however at first sight this may appear severe; yet if we diligently examine into the rise and progress of these sins, we shall discover, there's scarce one fundamental Virtue belonging to a Christian, but what is injured by them, and that they quiter undermine the Gospel. For whoever but with a passing Eye observes, will find the Gospel Spirit, to be a Spirit of Charity and mutual Love, a Spirit of Humility, Meekness and Patience, a Spirit that teaches us to bear and forbear, to pardon Injuries, do Good for Evil, and only on these terms promises the reward of future happiness. This is the Spirit, spread thro' the whole Gospel; and there is not any one point so often repeated, and earnestly pressed in all the Epistles extant in Holy Writ, as this, with the assurance of this being the Character of a true Disciple, and that whoever is found without it, their Religion and all their Hopes are certainly in vain.  
And are not now the sins of Enmity and dissensions quiter contrary to this? For in the very first step of taking any thing amiss of our Neighbour, is there not a want of Patience? In being disturbed, is there not a want of Humility? In the entertaining these disquiets, is there not a want of Meekness? In all complaining and biting Discourses, is there not a want of Charity? In engaging others in our Quarrel, is there not a want of Peace? In not seeking to make up the breach, is it not the effect of Stubbornness and Pride? In standing at a distance, is it not Obstinacy? In expounding every thing to the worse Sense, is it not Spite and Envy? In commending their own proceedings to the disparagement of others, is it not Self▪ love and Revenge; with variety of other Evils? And what now is become of the Spirit of the Gospel? Here's the Spirit of Satan very plain, but nothing of Jesus Christ. And is it to be wondered then, that these sins are numbered amongst the works of the Flesh, which have such a complication of evils and corruption in them? The greater wonder is, that Christians should be so easy in falling into them, and letting every provocation break that Bond of Peace and Love, which cannot be violated, without, in fact, renouncing the Gospel and the Spirit of Christ. And 'tis much the greater wonder still, that this should be the misfortune of those, who by a stricter tie have obliged themselves to follow Christ; here, methinks, all Differences, Animosities and dissensions should be wholly banished; for what can the most rigorous Austerities, and constant Devotions avail, if Charity and mutual Love attend them not? What Religion and Christianity can there be, where this indispensible Duty is left out? If they believe St. Paul, they must believe, that without this, all the rest will profit nothing. Imprint therefore, O God, this fundamental Principle in the Hearts of all that undertake to be thy Servants; let no vain pretexts deceive them, to the loss of their Souls; remove dissensions from amongst the Faithful, preserve Peace and Unity, and while they know these to be the Fruits of the Spirit, grant they may ever remember, that all Divisions are the works of the Flesh.   

XV. Sunday after Pentecost. EPISTLE.  Gal. C. 5. V. 25. ends C. 6. V. 10. 
IF we live by the Spirit, let us also walk by the Spirit. Walking by the Spirit is a necessary consequence of living by the Spirit; for the Spirit is not as a barren Seed, that can lye concealed, without appearing in our actions and the conduct of our lives No, there's none lives by the life of the Spirit, who leads not a Spiritual life: for a Spiritual life and the Spirit of God are inseparable. Opus suum probet unusquisque Let therefore every Christian prove and examine what his works are: if, upon enquiry, there appears nothing but what is Carnal and Worldly in their actions; if the Soul be not carried towards God, by Holy Desires, by Prayer, and the wings of Love, 'tis plain, there's nothing but Self-love and Passion govern in their Hearts; and they in vain flatter themselves with the thoughts of being under the conduct of the Holy Spirit, if there be not a certain bent in them, which effectually applies them to the works of Justice. They are not therefore only the profligate and wicked Christians, who live in defiance with God and his Commandments, that are here to take the Alarm; but all others, with a jealous Eye, are to apprehended themselves concerned, who do not find, that they are governed by the Spirit; because whatever is not of the Spirit, is not of God; and whatever is not of God, cannot have God for a recompense; because he being infinitely Just, cannot be the reward of what is not Good; and how can any thing possibly be Good, which is not from him?  
This is the only Test of whatever is truly Christian and Holy; and whatever will not abide this, must be cast by as Corrupt and Adulterate: so that however the lives of many may in appearance pass for Christian, yet they are not really so, if they have not God for their Principle and General Mover. What then are those, who have their Hearts full of the World, who being free from those common Vices, which defile the great part of Mankind, have yet their Souls wholly taken up and busied with the things of this World? on these is the whole run of their thoughts, these are the principle object of their Affections and Desires; from the success of these is the only Rest and Satisfaction they know; and a disappointment or miscarriage here, is what destroys all inward Peace, and all in this seems lost to them. Now can it be imagined, that these Earthly Souls walk by the Spirit of God, who have the World alone for their direction in all they do? Is it in God these live, is it him they seek, is it him they love, is he their Happiness, or is the Possession of him the end of all their labours? 'Tis this indeed God ought to be to Christians; but these make the World a God to them; 'tis this, and not God, they love with all their Hearts, with all their Souls, and with all their Strength. And these are not only the unhappy circumstances of those wretched Misers, whose Happiness and Souls are locked up in their Treasures; but, what is most wonderful, even of two many of a narrower fortune, who move with as great Solicitude within the scanty Sphere of a Room or two, as if the whole World were within their doors. They are not content to attend to every concern with care; but anxiety and a perpetual hurry accompany them in all they do; and there is not a thing they go about, tho' never so inconsiderable, but, in the worse Sense, 'tis true of them; Anima mea in manibus meis semper: Their whole Soul is always in their Hands; thus are they truly Worldly Souls; and tho' like Moles, their whole business is to turn up but one poor handful of Earth; yet they are as Earthly still, as if they had Mountains to remove. Hence they have no delight to converse with God in Prayer: they can find no leisure to attend to the work of their Salvation: and if at any time the importunity of Spiritual Friends or seeming decency obblige them to it; with what distraction is this performed! How little is their care and diligence in this, if compared with that great Concern, with which they act in all other Affairs! Here's but a passing and unsettled Thought, and there's. their Soul. For where their Treasure is, there is their Heart: a poor Treasure, God knows, to exchange for Heaven. And can these imagine, this is walking by the Spirit? Truly there appears to me, nothing but Corruption and the World; and tho' it be but a little part of it they adore; yet in this what are they better than those, whose Passions are more unlimited and grasp at all? The Soul is equally lost, whatever it be fixed on, if it be not fixed on God. Whether the Idol be great or little; whether it be an Ox or Ant, whether it be of Gold or Straw, the Idolatry is still the same. And if only those are born of God who overcome the World, how can these pretend to it, whose Souls are thus truly Slaves to it?  
And now, if we go on by this Principle, and measure still other Christians, whose Hearts are wholly disengaged from these kind of cares; but then whose cares are equal in studying how ●o please themselves; who think not ●ow the World goes, but only how to make the World a happiness to them; ●n Sports and Entertainments, in vain shows and Dresses, and in a life of Idle●ess and Ease, &c. If we measure, I ●ay, all these, by this Principle of walk●ng by the Spirit; have we not reason to ●pprehend, the Spirit, they walk by, is ●ot of God, but rather the evil Spirit of Self-love and the World; since 'tis ●ot God they seek to please; but their ●eneral care, is how to please & gratify themselves? And what is there of God ●n this, whilst to themselves they every ●ne become their own Idol, and to this ●ake a general Sacrifice of all they have ●r are, of Body and Soul, of all they ●hink and do? For tho' it may be, ●here's nothing they are concerned in, ●ut what in its kind and due degree, be ●awful; yet all this ceases to be so, ●hen once it rises to an excess, and ●ith an immoderate affection carries ●way their Hearts from God and fixes ●hem on Creatures. What's more in●ocent than a Game at Chess or Tables, ●nd yet hear what S. Francis Sales, who ●s ever moderate, nor troubles his Rea●er with unnecessary scruples, says on ●his Subject: Above all, Philothea, take heed thou set not thy Affection on this; for how lawful soever any Recreation be, it is a 'vice to set the Heart and Affection on it, to long after it, or to trouble and vex thyself with it. p. 3. c. 31. To set the Heart on what is Innocent, he says is a 'vice: and does not he in this condemn all their lives as Vicious, who live in these excesses? Truly whoever compares them with the Gospel, must necessary conclude it so. For a Christian there described, is one that follows the life of Christ, a Man of Self-denial and Mortification, dead to the World, to its Pleasures and Vanities, Crucified with Jesus, whose Conversation is in Heaven, who esteems nothing but the love of Jesus, who seeks to please God, to this directs his Thoughts, his Desires, his Actions, and makes this the end of all his labours. This is the Spirit of the Gospel and of God; and they, who are lead by the Spirit of God, are the Children of God. Rom. 8. 14 And whose Children then must they be, who are not directed by this Spirit? He who is not with me, says Christ, is against me; and in this declares, they are not his. Hence we may conclude, there are none, that walk by the Spirit, but such as make towards Heaven in all they do, in their Studies, in their Business, in their Diversions, in their expenses, in their Eating, Clothing and Sleeping, &c. For their design in all these, being to make use of and proceed in each particular, as far as God has appointed it for them; all they then do, is a compliance with his Divine Will, and an effect of that Obedience and Love they owe him: But when Christians proceed by an undue method, whether in Business or Diversions; so as to set their Hearts upon them or any Creature with an immoderate affection, with the daily improvement of Self-love and the love of the World, and a forsaking of the Spirit of the Gospel, then all this is walking by the Flesh, and cannot be pleasing to him, since whatever is of Self-Love and the World, cannot be of God, but of Corruption; and they who fow in the Flesh, shall of the Flesh reap Corruption, as the Apostle here says; and what is that but death? And what can possibly secure us against this evil, into which we so naturally and unthinkingly run, but thy Grace, O God: Direct us therefore we beseech thee, in all we do, that we may seek thee in all things; that neither the love of ourselves or the World, may gain upon us, but, that as we pretend to live by the Spirit, so we may ever walk by the Spirit, and so obtain the effect of this Promise, That they who sow in the Spirit, shall of the Spirit reap life everlasting.   

XVI. Sunday after Pentecost. EPISTLE.  Ephes. C. 3 V. 13. to the end. 
I Bend my knees to the Father of our Lord Jesus Christ,— that according to the riches of his Glory, he may grant you to be strengthened by his Holy Spirit in the inward Man. This was the great Charity of St. Paul to his Flock, who being truly sensible of the many difficulties and dangers in a Christian life, and how large a portion of Grace was absolutely necessary for their conduct and security, therefore made it the subject of his Prayers, that they might be strengthened by God's Holy Spirit in the Inward Man. This is a sufficient motive to quicken a like Spirit of Charity in all Pastors, in regard of the Flock committed to them; not to be indifferent and unconcerned at the State of their Souls; but with a Fatherly care to observe all their Spiritual wants, with laborious endeavours to seek to redress all their evils, and with fervent and daily Prayers to bend their knees before the Father of our Lord Jesus Christ, that he would vouchsafe them his Divine assistance, for their protection against all dangers, and bringing them to a happy end of this troublesone Pilgrimage. A Pastor, that thus knows how to be Solicitous for his Flock, who has them in his Heart, who esteems them, with St. Paul, his Joy and his Crown, certainly inherits the Spirit of this great Apostle; but to be could and negligent in their concerns, is the Spirit of a Hireling, of one that seems more Solicitous how to live by them, than how to make them live. Perfect, O God, this Zeal of St. Paul in all that undertake his charge, and make them truly sensible, that 'tis in their Hands, by their Watchings and Labours to make their People the subject of their Joy and Triumph, or by their negligence, the subject of their Despair and Damnation at the last day.  
But this Prayer of the Apostle is not a Lesson only to Pastors, but also to the Flock, to excite in them a like Zeal and Diligence for their obtaining of God that Grace, whereby they may be daily strengthened in the inward Man. For certainly, if they seriously consider the almost infinite difficulties and dangers that are before them, and on the other side, how altogether unable they are of themselves to overcome them, they will soon discover an absolute necessity of joining with their Pastors, and making their constant-application to the Father of our Lord Jesus Christ for the obtaining his help, without which they must unavoidably fall a prey to the Enemy of their Salvation and be lost for ever.  
Let but any one reflect on the Corruption of our Nature, and its strong inclinations to evil; on the variety of Temptations, to which we are ever exposed; that one no sooner goes, but another comes; that while we avoid one extreme, we generally run into the other; how naturally we abuse all the Blessings and Gifts of God: What difficulties there are in conquering any ill Custom, in mortifying our Passions, our proper judgement, our Will, our Imagination, our Senses; in preventing the effects of Self-love, private Interest and Pride in the best of our actions: What difficulties there are in discharging the obligations belonging to all States, not only of Pastors and Magistrates, but of Parents, Masters, Stewards, Trustees, Lawyers, Traders, Children, Servants: What difficulties in breaking thro' the Vices of the Mode, and the World, which have practise, Authority, and Numbers to recommend them, and yet are such, in many particulars, as are at defiance with the whole Spirit of Christ and his Gospel: What difficulties in the true use of Plenty, Riches and Peace: What difficulties in Sickness, Troubles, Poverty, in Darkness and dryness of Spirit: What difficulties in the great disproportion of our Reason with all the Mysteries of God; in governing our wild, roving and sensual fancies; in all the acts of true Repentance, Devotion and Virtue; in not being deceived with the false comforts of a counterfeit Mercy, a counterfeit Humility, a counterfeit Patience and Devotion, by their not being grounded and rooted in Charity, which is the life of all Virtue: What difficulties, in fine, in dying happily, and being presented before the judgement Seat to render an account of our Stewardship, and of all our idle Thoughts, Words and Actions. These, and infinite others are the difficulties belonging to a Christian State, ever accompanied with so many dangers from the hidden Snares of our Spiritual Enemy, from the Indiscretion, Provocation, Malice and ill Example of Neighbours, from the Corruption of our Nature and Insincerity of our Hearts, that we may say truly, we are encompassed with evils on every side, and walk in the midst of Enemies from the first glimpse of Reason, till the last moment, when Death shuts our Eyes. And then if we look into ourselves, and see what grounds of security from within ourselves against all these dangers, we can discover nothing, but what is sufficient to terrify and even cast us into despair. We can see nothing but Misery and Weakness, Poverty and Blindness; so far from being able to do any thing for our security, that of ourselves we are not able so much as to frame one good Thought.  
And is not this consideration of our great danger on the one side, and our extreme weakness on the other, sufficient motive to make our most earnest Addresses to Almighty God, that he would please to watch over us, to strengthen us interiorly by his Holy Grace, and conduct us safe through all difficulties and dangers. We are nothing of ourselves, and if he helps us not we shall ever remain in our weakness, and most certainly be overcome by our Enemies; and the consequence of this, is not only a slavery to sin here, but an everlasting slavery hereafter, from whence there can be no Redemption. One would think, this absolute dependence we have on God, would make us constant at our Prayers, and the hopes of securing us against eternal evils, would oblige us to be attentive to them. But see here a demonstration of our prodigious insensibility: 'tis not all this is sufficient to prevail on us in this point; but as to the generality, I fear, of Christians, I may say, their Devotions are performed with so great a distraction and coldness, that one would not imagine the subject of them to be a concern of Eternity, or that the success of it had any dependence on God. 'Tis most prodigious, that having a Faith of everlasting life, this should make such weak impressions in us, as not only to let us be so hearty busied with this World, but likewise be so unconcerned at our very Prayers, as to permit every trifle to take place of Eternity, and every impertinent thought to turn God out of our Hearts. What can we say of this, but only admire this our misery, and truly humble ourselves at the sight of our weakness; and use our best endeavours, that, amongst all our other infirmities, this strange Stupidity at our Devotions, should make at present such a lively impression on us, as to become a Remedy of that evil which we lament, and leave in us such a lasting Sense of our misery, as to put us, not only this day, but our whole lives, upon joining with the Apostle, in bending our knees to the Father of our Lord Jesus Christ, that according to the Riches of his Glory, he may grant us to be strengthn'd by his Holy Spirit in the inward Man? For 'tis thus only we can escape all the dangers before us, and secure to us the possession of life everlasting.   

XVII. Sunday after Pentecost. EPISTLE.  Ephes. C. 4. V. 1. ends V. 6. 
I Who am in Chains for our Lord, beseech you to walk worthy of the Vocation, to which you are called. This is the request of St. Paul in Prison, and 'tis of so great an extent as to comprehend all Christian Duties. For to desire us to walk worthy of our Vocation, is to desire Christians to walk in every respect as becomes Christians, and not to forget the obligations of the State, to which they are called; just as if one should recommend to Persons of Honour, in all things to remember their degree, and never do any thing, that should be unbecoming their Quality. This is an excellent general Rule for Christians ever to carry with them, whereby to measure all their proceedings, and direct them, what to follow and what to avoid; and certainly, were it observed, tho' it might leave way for Indiscretions; yet it would cut off those numberless sins, which ruin their Souls and cast so great an infamy on their Profession.  
But the Apostle is not content with Generals; he descends to particulars, and shows how a Christian ought to walk worthy of his Vocation, viz. With all Humility and Meekness; with Patience; bearing with one another in Charity; being Solicitous to preserve the Unity of Spirit in the bond of Peace. These are the qualifications he sets down becoming the Christian State, in which none can dispense with themselves and yet walk worthy of their Profession. For a Christian is one, that undertakes to be a Follower of Christ, and to live according to the Spirit of the Gospel; now the Gospel being the Rule, and Christ the Example of all Humility and Meekness, of Patience, Charity and Peace; whoever copies these not out in his Soul, and does not practise them in his Life, cannot possibly be reckoned a Follower of Christ and his Gospel: For if instead of Humility, he follows the suggestions of Pride; if instead of Meekness, there be Harshness and Obstinacy; if instead of Patience, there be Passion and Repining; if instead of Bearing and Forgiving, there be Retaliating and Revenge; if instead of Peace, there be dissension and Quarrels; is it not plain, in all this there's a forsaking the Gospel and departing from Christ? Is it not walking in ways quiter contrary to his, and practising what he condemns as unworthy of a Christian? How then can such an one sit down at peace under a Christian Name, while in his life and practise, he quiter abandons, or rather makes War with him, whom he pretends to follow? For what has Pride, Obstinacy, Passion, Revenge, and Uncharitable Contentions to do with Christ? Are not all these the effects of the old man, which he commands his Followers to put off? And what have his Disciples to do with them, who are all commanded to be like their Master? And such as are not, walk unworthy of their Vocation.  
These Virtues then here recommended by St. Paul, are the indispensible Duties of every Christian; but that of preserving Peace and Unity, is what he most earnestly presses & with the strongest Arguments: Because we are all but One Body, there is but One Spirit, and One Hope to which we are all called: there is but One Lord, One Faith, One Baptism, One God, and Father of all, who is over all, whose Providence extends to all, and who resides in all. Are not here powerful motives to preserve a perpetual Peace and Union amongst all that belong to Christ? 1. The Unity of his Mystical Body, of which we are Members. 2. The Unity of the Holy Spirit, who cements all together in One Body. 3. The Unity of the Divine Being, in which we ought all to be consummated for all Eternity. 4. The Unity of the Master and Head, to whom we all belong, and of the Sacrifice, by which he has redeemed us. 5. The Unity of Faith and Gospel, which we profess. 6. The Unity of the Sacrament, by which we are all regenerate and receive our Spiritual Being. 7. The Unity of our Creator, who has taken us out of the same nothing. 8. The Unity of a Heavenly Father, who governs us by the same Authority, fills us with his Presence, and unites us to him by his Love. Thus Almighty God having reduced all his Works to Unity, and above all, that principal one of his Church, whoever contributes to any Division, directly opposes the designs of God and the Mission of Jesus Christ. God will have peace amongst us, therefore there can be no doing the Will of God, where there is not a preserving of Peace. And tho' there may be sometimes pressing motives suggested for the making Contentions reasonable, yet inasmuch as these can have no proportion to that General Good of Unity, all these betray an unreasonableness in them, whilst aiming at some Particular Good, they undermine the General; and therefore however clothed with the pretext of Charity and Justice, must be ever suspected, if not condemned, as the effect of Passion, Self-love and Private Interest: And are certainly of that dangerous and deceitful nature, that even Learning, Sincerity and ordinary Virtue is not proof against them.  
For once the Heart gives admittance to them, 'tis strange what disturbance they give to the Soul, by corrupting the judgement, clouding the Reason, biassing the Affections; so that a Person otherwise Virtuous and most Impartial, when engaged in any sort of Contention, ought to suspect all his own decisions; it being almost impossible for him in that disorder, to carry his Thoughts even, so as not to favour the part he espouses, and represent the adverse Cause with great disadvantages; so that we may almost generally conclude, that Injustice ever accompanies Contentions: And hence it is, that in all Differences, while each Party naturally takes upon them to be Judge in their own Cause, they proceed with so much severity against each other, and pass such Censures, as raise wonder in indifferent persons and Scandal too: Hence a little breach comes soon to be widen'd, and a ground is laid for great Animosities and Aversions, which spreading amongst the Favourers of each side, are scarce ever to be healed, but become irremediable evils by being propagated to Generations. This misfortune would not be so very considerable, were it confined to private Persons and Men of no Principles; but 'tis a Christian's surprise to see it spread so much beyond these, that even professed Piety and Religion is not exempt from it, not the Enclosure, not the Sanctuary nor the Altar: So that being of a nature so pernicious to Christianity, that it ought not to be found, where this is professed, it is notwithstanding this, found every where; as if living in Contention were not injurious to a good Conscience; and the breach of Peace were consistent with true Piety: Thus truly one would guess by the great and almost general Differences kept up amongst Christians, who are but too easy, God knows, upon very inconsidrable grounds of Opinion and Interest, to transgress in this fundamental point, and let private motives far out-weigh the public: whereas it is their Duty to purchase Peace at any rate, and be willing to yield in many other points, for the security of this. For if any man seem to be contentious, we have no such custom, says St. Paul, nor the Church of God. And St. Gregory was so true a Disciple of his, that he declares himself willing rather to subscribe to anothers judgement contrary to his own, without prejudice to Faith, tban be Contentious with him. I wish St. Paul had more Disciples of this mind, who would not only red his Epistles, but be careful to observe them, and particularly in being Solicitous to preserve Unity, and have a due regard to Peace, as a Fruit of the Spirit. 'Tis this ought to distinguish Christians from all others, and this charge they have from Christ himself; and without this there's none can walk worthy of the Vocation to which they are called.   

XVIII. Sunday after Pentecost. EPISTLE.  1 Cor. C. 1. V. 4. ends V. 8. 
I Always give thanks to God for you for the Grace of God, which has been given you in Christ Jesus. The Blessings of God had made such a deep impression in the Heart of St. Paul, that he was not content with a passing and superficial Thanksgiving; but he gave thanks always; not permitting present Employments to blot out the memory of past Mercies, not even those, which God had bestowed upon others. This was a Holy Disposition in St. Paul; a fruit of his perfect Charity, of his Zeal for their good, and of the great Idea he had of God's Graces; and may be easily comprehended, if we compare ourselves to this Great Apostle, by considering how little we are touched with the Blessings of Heaven, especially those, which others receive. We, for our parts, hear a thousand instances of these, and as soon forget them; we have but a very imperfect Sense of them, even while they are reported: and few are Solicitous, beyond the formality of a Phrase, to render thanks for them: and if happening to be our nearer concern, they draw from us a more hearty Thanksgiving upon the spot: yet new affairs succeeding soon stifle all these motions of gratitude; the Heart is taken up with other concerns; present objects remove the past out of sight; and we cannot with truth say with St. Paul, that we give God thanks always for his past Bieffings, because we don't so much as think of them. In this is our great misfortune; we know only then to value God's Blessings, when we want them: and we are no sooner in possession of them, but their price presently falls, and generally is quiter forgot. How valuable is Ease to us in time of Pain; Health in time of Sickness; Quiet in time of Trouble; Peace in time of Persecution; Security in time of Danger; and how much do we in these circumstances, offer for the purchase of what we desire? When God's Mercy favouring our Wishes, a short Enjoyment presently takes off from their value, we grow could and insensible; and a long Possession, which should, in Justice, increase our Gratitude, only serves us as a motive to abuse them against the Giver: and by this our ungrateful Stupidity, I don't question, we often oblige the Divine Goodness to interrupt our peaceable Enjoyments, by taking his Mercies from us, and visiting us with Scourges, that by these he may awaken us and make us sensible of his Favours, and force us to a more Christian use of them. So that instead of being Like St. Paul, in giving continual thanks for such Blessings, which others receive, we scarce give short thanks for our own: and therefore are more justly resembled by the Ten Lepers healed in the Gospel, of which number, there was only one found, that return'd with gratitude to aclowledge the mercy of his Cure: For truly I wish, this be not the proportion of grateful Christians; for who can tell me, there's more than one in Ten, that gives thanks as they ought?  
This we have but too much reason to apprehended, if we consider the general abuse of God's Blessings amongst Christians, and that those, who enjoy the largest share of them, instead of being grateful, are the Persons who abuse them most. Thus we see, there are none more bold Offenders, than those of the strongest constitution, who seem secure of Health. Those, who have the advantage of Beauty or exact Proportion, have generally so many degrees of Vanity and Pride: Those, whose natural Eloquence makes them admired, but too commonly show their Art in hurtful Flatteries, sinful Persuasions, in signiories and Ridiculing of their Neighbours: And those who are blessed with Plenty, are not they the persons, above all others, who keep up the Credit and give authority to 'vice; who wast their Estates in Idleness, Luxury and all manner of Excesses? This is the common method even of the Christian World; so that instead of making proportioned returns to Heaven of what they receive, all is perverted and made the unhappy Instruments of sin. Good Example and Piety is not now the consequence of Greater Blessings; but where these most abound, there is Iniquity in its greatest State. And I wish this were the Character of those only, who, by their vicious lives, seem to have renounced all right to Heaven: for there's but too great reason to fear, that infinite others, who seem to keep within some bounds, share in this ungrateful guilt, tho' in a less offensive way. For where are the Persons, who, being any ways blessed above others, do not turn these very Blessings to the increase of Self-love and the Love of the World; so that whilst by the particular benefits of Heaven, they are in Justice bound to approach nearer God by proportioned steps of Love, they are too often found to depart still farther from him? 'Tis thus the moderate Christian, tho' free from 'vice, yet still according to his Stock, makes his advance in the Vanity both of Cloths and Table; and those Self-denials, which under a straight fortune, he used to practise, now, upon favourable additions, he quiter lays by; he toils no more, and under this mechanic notion, withdraws himself from all Employment; he studies now his Ease, seeks better Company, and by degrees, Expensive Diversions become his Business; and thus employed, goes on unthinking, till his last sickness ending all his Sport, puts him upon being serious, to make an untoward preparation for that, which ought to have been the great concern of his Health and Life. 'Tis thus the addition of Mercies, Mercies I say, abused, makes an Industrious, Careful and Pious Man, become a Man of Idleness and Ease, a Man of Inclination and Appetite, a Man of Sense and of this World; the more he receives from God, is only to please himself the more and not the Giver; 'tis to make him love the Creatures more, and his Creator less.  
And where is now the Gratitude in this? Where is the Spirit of St. Paul, which should be ever giving thanks, and making of every Blessing a new step to Heaven? 'Tis thus it ought to be in Christians. For is not every Good received a Gift of the Divine Bounty; is it not as so much Seed, from which most justly God expects the Fruit? And where is this Fruit, if all be abused and turn▪ d to Idleness or Sin? 'Tis plain then, all we receive from God, ought in some manner be return'd to him: Redeant flumina unde manarunt. All ought to appear in the Harvest, not only of grateful words, but of a more Christian life. Thus whatever the Blessings be, whether of Plenty, Peace, Good Name, Children, or any Success, these ought to be ever followed with the effects of a true Grateful Heart, in so many degrees of Piety and approaches made to God, in loving and serving him more faithfully, and a Solicitude of applying his Gifts to the end for which he gave them; to his Honour, and their own, not so much Worldly, as Eternal Good. This is St. Paul's Instruction; a life of Christian Piety being the only perpetual thanks. And certainly most unhappy are they, who do not this: For since, the account we are to give, still daily increases in proportion to the Blessings we receive, must not the day of accounts be dismal to them, who upon looking back on their whole life, find, that, instead of making returns to God▪ for all his Mercies, in the gratitude of a holy life, they have perverted them to the love of themselves and this World, and thus abused them all, in making them the unhappy occasions of offending him more? Deliver us, O God, from this Ingratitude, and as thou pourest forth thy Blessings on us, so let this one Blessing more of thy Grace ever attend them, which may effectually teach us how to use them; that we may never more pervert thy Blessings into Curses, but grow daily in Virtue, as they increase upon us, and thus in the sweet savour of holy life, offer thee a perpetual Thanksgiving.   

●IX. Sunday after Pentecost. EPISTLE.  ●phes. C 4. V. 23. ends V. 28. 
OUt on the New Man, which is created according to God in Justice and San●ity of Truth. One would think in the ●arch and profession of Virtue there ●ere no danger of miscarriage, because ●irtue itself seems a security against ●l Snares; and so certainly it is, when ●is according to God in Justice and ●nctity of Truth. But here's a great ●art of our misfortune, that when by ● laborious Diligence we have disen●ag'd ourselves from all vicious habits, ●d now seem fitted to become true ●ollowers of Christ, we even find a way ●y more subtle Artifices, to adulterate and very Virtues themselves, and to live ● as great distance from God in the ●rofession of reputed Virtues, as when ●gag'd in the open practise of 'vice; ●d this is a State so much more dangerous than the former, as the evils of it are more undiscernible. I say not thi● to terrify sincere Souls, but to give ● caution to as many as pretend to Virtue, to be sincere in what they do, an● while they renounce the Carnal Enemy, to be careful not to rest contented under the conduct of the Spiritual one; but that in putting on the New Man, they would be ever Solicitous, it ●● that New Man mentioned by the Apostle, which is created according to Go● in Justice and Truth.  
For as there is Humility, Mercy, Piety, Patience, &c. of the New Man created according to God; so there is a false Humility, false Mercy, false Piety and Patience, which are of the old Man, n●● created according to God, but the evident effects of our corruption. For whenever these proceed from no other root, but of Self-love, Convenience, Interest or other Worldly and Huma● respects, what better Character d● they deserve? And is it not thus Christians are too often miserable deluded, when being very Edifying and Exemplar in all those practices, which are the accomplishment of their Profession, and make them honoured by as many as are Witnesses of their actions, they have no other motives, after all, of what they do, but some Worldly considerations, which oblige them to this more than ordinary regularity? One, for example, is liberal to the Poor, and in this seeks to be esteemed Charitable: Another, with a wonderful Humility, stoops cheerfully to mean Employments, and 'tis only to gain the Opinion of some, that by their Interest he may be preferred. A third bears reproachful and injurious language with admirable patience, because he dreads the uneasiness of Contention. A fourth, with great resolution stands against all Solicitation to evil, because by yielding, is apprehended the loss of Honour and of Friends. A fifth censures and avoids all the expensive extravagancy of the Age, as to Dresses, game and Entertainments; because he adores his Money and cannot be Modish gratis. A sixth is ready to underatake any Charitable Office for a Friend, but is ever careful to sow on rich ground, which he knows is likely to make a good return. A seventh avoids being Criminal, apprehending the difficulty and shane of afterwards is confessing the guilt. An eighth preserves. Innocence, because sin disturbs his Ease. A ninth is frequent in the most Sacred Duties, but 'tis because others are so; because 'tis expected, or out of Custom, or to escape reproof. A tenth is laborious and edifying in a Religious way, but 'tis eve● in public, where there's a prospect o● Credit or Preferment. Thus 'tis b●● too often, in the practise of a Christia● life, Pride, Self-love and Interest ar● the only support of all its reputed Sa●ctity. And how far is this from the New Man here recommended by the Apostle, being wholly voided of Justice and Truth? There may be enough indeed to gain some Reputation with Men, who regarding only the outside of actions, cannot Judge of the Interior; but this cannot deceive him, who is the Searcher of Hearts, who will separate the Gold from the Dross, and lay open all these conterfeits of Piety; Justitias judicabit. For however Angelical▪ the looks may be, he will still discover the Cloven Foot, of Self▪ love and Interest, that lye concealed and show the virtues of these Men to have had no better support.  
And what other reward can then be expected from his Just Hand, but the punishment of 'vice, and such 'vice, which has prostituted the most Sacred actions to their own base ends, made Heaven serve Earth, and abused Religion to ●dvance and sanctify their own corruption? Such 'vice, by which they rob ●he Almighty of what belongs to him, ●nly to seek and set up themselves? ●or certainly God being essentially Al●ha and Omega, the Beginning and End of all; he ought to be so to us in all we ●o. Our Humility, our Charity, our Patience and whatever is good ought ever to be begun in Him, because he requires these to be the practices of a Christian life, and demands them from us. They are all again to end in him, by being offered to the Honour of his Name, and as the accomplishment of his Holy Will in us. This is the Truth and Justice which ought to be in all our Sanctity; and without this, whatever Sanctity we profess, 'tis being unjust to God, 'tis lying to the World, and nothing better than deceiving our own Souls.  
How careful then is the good Christian to be, not to seek Temporals by Eternals; but to put on that New Man, which is created according to God, in Justice and Sanctity of Truth, and sincerely endeavour to give to God what in Justice and Truth belongs to him? And tho', having done his best, he'l scarce ever so wholly gain this point, as to hinder Pride, Vanity and Self-love from creeping in even to his most Religious Duties; yet so far may be obtained, as ever to act upon better motives of an Eternal weight; and if these busy evils, will be importunely hovering and putting in for a share in all that's done, like the Birds about Abraham's Sacrifice; upon reflection they may be renounced, and with the Patriarch's watchful Staff, be chased away. They are truly pernicious to all that's good, according to the place they have: For if they go before us, and we are moved to undertake and act with them in view; our actions cannot then be Christian, which follow such corrupt Guides: if they join in, as it were by accident, and go on accompanying us in what we do, they greatly lessen the value of all that's virtuously begun: but if they only follow after; then their Malice is much less, and if renounced, can do no prejudice by such attempts. A watchful care is therefore very necessary in this our imperfect State, where with all our diligence, 'tis diffcult discerning the true motives on which we daily act. 'Tis an ill sign; when we are could and negligent in all ●ch Duties, where we have only God ●r Witness, and no Worldly respect to ●ush us on: and then most vigorous, ●hen Interest and Eyes of Men do give ●ncouragement: tho' sometimes too, ● question not, but Virtue makes use of ●hese its Enemies, without much inju●y: They are crooked Staves indeed, ●ut yet in some degree may help us on; ●nce the most exact Rules make use of ●ear and shane for the security of a ●egular and well disciplined life; and it ●ay be allowed the best to fortify and ●efend themselves by these inferior mo●ives. We are to pursue Virtue indeed upon better grounds; but, on occasion, ●o take the advantage of these Helps cannot be reproved; for this is only to make use of Earth for the gaining Heaven. Help us then, O God, in this our dangerous State; and since our own insincerity is the occasion of our having no certain assurance of the Motives, on which we act; grant that this uncertainty may ever keep us Humble, and in a perpetual dependence on thy Grace; and tho' I may be ignorant of my own ways, yet still preserve me in the right, that in pretending to what is commendable and virtuous, I may ever proceed according to Justice and Truth.   

XX. Sunday after Pentecost. EPISTLE.  Ephes. C. 5. V. 15. ends V. 21. 
BE not drunk with Wine, in which is luxury; but be filled with the Holy Ghost. Authority and Custom have given such countenance to excessive drinking, that making a judgement from the common practise of it, even in Men of Principles and Religion, one might be inclined to imagine it very consistent with Christianity and Salvation: and yet turning to St. Paul, we see it lye under another Character; nothing less than Damnation being entailed on it; and all those that follow it being expressly cut off from the Inheritance of Eternal Life: For neither Thieves, says he, nor Covetous, nor Drunkards shall inherit tha Kingdom of God. 1 Cor. 6. 9, 10, Again, The works of the Flesh are manifest; Envyings, Murders, Drunkenness, of which I tell you, as I have already declared to you, that they, who do such things, shall not inherit the Kingdom of God. Gal. 5. 19. 20, 21. And therefore he enjoins all the Followers of Christ, not to keep company with any Man, that is called a Brother, and is a Fornicator; Covetous or a Drunkard. 1 Cor. 5. 11. And is it not something surprising, after these Wo's pronounced against this 'vice, to find Christians so familiar with it, that to encourage and draw Men into it, is become a Friendly part of Entertainment; 'tis nothing but an ordinary Diversion for passing spare hours, and to declare their guilt in this point, has nothing of Scandal or Defamation in it? 'Tis certain they have not a true Idea of this evil; Custom has taken off the greatest part of its horror; and tho they experience the most pernicious effects of it in themselves, yet the insensibility, which this 'vice ever brings along with it, is a great impediment to its cure: and this is nothing but the Justice of its punishment; that while Men purposely drown their own Reason, they should live on, like unreasonable Creatures, smarting under the burden of many heavy inconveniencies, without seeking just means of relief.  
There's nothing but this wonderful stupidity, can carry Men on in this practise attended with such an endless train of mischiefs, whereby they are brought by degrees to neglect, if not wholly omit, all Spiritual Duties, to expose their families to disorder and ruin, to let their Creditors perish for want, give ill example to others, strengthen their own evil Passions, and open a way to all manner of Wickedness, Irreligion & profaneness; so that in the end, the true Description of this their Christian Entertainment comes to be, the drinking down the Comfort of their Wives, the Provision of their Children and Relations, the Bread of the Poor, the Blood of Widows and Orphans, and their own Damnation to themselves: these are the true ingredients of their Cups, these make up the subject of their Mirth and Huzza's; their Glasses run over with Injustice, Cruelty and Impiety, so that Balthassar's profaning the Vessels of the Temple, was but a poor shadow of these meetings, which confounded all that is Sacred, and carry with them repeated Abominations and Desolations. And tho' all rise not to this excess; yet if we consider the ordinary method of such as are more moderate, and see, what a general mis-spending there is of their Time and Money, how unprofitably they live, how they dull their Spirits, indispose themselves for Prayer, omit the Duties of their Family, expose themselves to variety of sinful Discourses, and by degrees wast their Estates, we may easily discover, even in these, a sort of malignity, which, like a Canker, gnaws out the very Bowels of the Gospel. For while this is calling aloud upon Christians to Watch and Pray, to deny themselves, to take up their across, to crucify the Flesh with all its Lusts, to die to the World, to put on the New Man, to bring forth worthy fruits of Penance, to redeem the time, to give what is superfluous to the Poor, to be ever prepared for the last hour; their common practise is so contrary to this in every point, that instead of following, as they are Commanded, they rather seem to evacuate all the Maxims of Christ and his Apostles.  
And yet these are the Christians of our times, these are the Men, who are encompassed, above others, with the Blessings of Plenty and the due of Heaven: this is the grateful return they make for all they have received; thus they practise Self-denials, and prepare for Eternity; living a reproach to their Religion, a scandal to Christianity; and what a presumptuous expectation of a miraculous Grace must they look for, if they think of dying better than they have lived? And were this the case only of some few; it were not so much to be lamented; but to reflect, that this evil is spread on all sides; that 'tis so common, that a Sober Man must either live butted at home, without Conversation; or run the hazard of this shipwreck, if he ventures abroad; that they are not contented with their own misfortune, but are ever soliciting and importuning, till they have communicated their evil, and made their Friends as vicious as themselves; this is a thing deserves the Prayers and Tears of all good Christians, and ought to excite in those Gentlemen, who live in the Circumstances, a Zeal of reclaiming their country from the infamy of this Brutish excess. Those who are truly sensible of their own repeated Transgressions, and the ill example they have given in this point, can no ways make a juster recompense of their past Extravagancies, than by now countenancing Moderation and Sobriety, and so far by their example encouraging it, as forthwith to quit all those, who promote the practise of their wonted Excesses; that as far as formerly they have contributed to the propagation of this 'vice, they may now labour for its reformation. And would not those Worthy Persons do service to themselves and their Neighbours, who being not yet infected with this evil, would resolutely stand to their Principles of Sobriety, and never permit themselves to be overcome by the unreasonable importunity of Friends? A courage in this particular, would be gallant and very becoming the Professors of the Gospel: and tho' it might be exposed for the present, to the reproaches of some wet jests, yet all these would soon be wiped off; and those very Persons would commend, when Sober, what over their Cups they have railed at as unsociable and ridiculous. 'Tis but once or twice with resolution declaring their minds and stoutly standing to it, and they are for ever secure; when yielding but once puts them ever in danger, by discovering that weakness, that they may be overcome: and who does not see, 'tis much easier standing their ground at first, than to retire, when once drawn in? 'Tis by a weak compliance many have been irrecoverably lost, by engaging in an evil, they have at first detested; and the thoughts of withdrawing at a seasonable time, have only served to ensnare them into the extremity of mischief, and put them upon being Promoters of what they began with dislike. This therefore is not the way: No, it must be a certain steddines of mind, immovable in all attempts, must here be expected to gain the point; and, I question not, were there an Association of some resolute Souls, to undertake the cause of Sobriety, they would soon find encouragement in their Success. By this way, all Sober Conversation would be countenanced, Gentlemen of moderate temper might live with some Credit in the country, and not be obliged to abandon their Houses, for fear of ill Company; more Honourable Diversions might be encouraged, and no necessity of becoming Sots, to make themselves fit Company for Neighbours and Gentlemen; Religion and Morality might by degrees be promoted, and some Dispositions laid for being filled with the Holy Ghost: For truly till this 'vice be reformed, there can be no habitation for this Divine Guest. Do thou then, O Powerful Mover, inspire some Christian Breasts with these generous Thoughts of standing against the Torrent, that so Christianity, which could never be worsted by Persecution, may not now shamefully be drunk out of doors.   

XXI. Sunday after Pentecost. EPISTLE.  Ephes. C. 6. V. 10. ends V. 17. 
PUT on the armor of God, that you may be able to stand against the Snares of the Devil. A Christian's life is a Combat, not to end but with death; a Combat not only with Flesh and Blood, but with Devils, whose nature is Spiritual, whose number is prodigious, whose Power is terrible, whose Kingdom is of a great extent, whose Artifices are subtle, whose Malice is consummate, who make their attempts at all times, in all places, and in all manners; so that no Retirement or Walls, which shut out the World, can be a security against their Snares. There's no shelter but in God alone; and yet so, that even they, who fly under the shadow of his Wings, shall not be privileged from variety of assaults; but however putting on his armor, is the only means of being Victorious over these infernal Enemies. Such Christians therefore as negsect their Duties to God, pray but seldom, and even then give up their minds to all distracting trifles that occur, must not wonder, if they often experience the Devil's malice in sinful suggestions, and their own weakness in yielding to them: for tho' God has promised to help those, who are in distress, yet 'tis promised to such only as call upon him; tho' there's an assurance given, that he will not permit us to be tempted above our strength; yet this regards those only, who are faithful in his Service, and with earnestness solicit Heaven for assistance, whereby they may be prepared against all attempts. If then there be a neglect of God, a life careless and tepid, bent on ease and pleasure, and little sensible of their own infirmity, and the necessary dependence they have on the Divine succours, what wonder, if such become a prey to the Enemy and are made a part of his Triumphs? It must be imputed to their own negligence that they meet with Trials above their strength, and are so often overcome, since they seek not to put on the armour of God, which is their only defence.  
There must be a lively Faith too, which is to serve them as a Buckler; a Faith of those Eternal Goods of the next life. The expectation of these, is to raise their Hearts to a contempt of all the passing Flatteries of Concupiscence, and support them under the weight of Evils. He that firmly believes an everlasting Happiness to come, will be ever willing to suffer something for it: He'll cheerfully abandon what delights here; and think it no ill exchange, when he reflects, that the Eternal Possession of God is to be the recompense of such Self-denials. We daily see what wonderful effects the prospect of Worldly Interest or Rest produces; with what Patience Men go thro' great hardships, how easily they deny themselves even their most favour it pleasures, and stand untir'd against repeated injuries and provocations, when they have but some Temporal advantage in their Eye. The same are the effects of a vigorous and active Faith; the Glory of the Blessed so much eclipses all the greatness of whatever is valuable or delightful here below, that the privation of it seems not considerable; and ordinary Sufferings and Self-denials are a very easy purchase of so lasting a Blessing. Thus Faith serves for a Buckler, and covering the Soul, defends it against all the Devil makes use of here that is either charming or terrifying.  
But the Word of God is to be the Sword or offensive Weapon, by which the Enemy is to be put to flight. Christ in three assaults repulsed the Devil with three passages of Holy Writ, for our example; This is the Sacred expedient, by which God establishes his Kingdom in our Souls, and overthrows the Devil's. Happy then is that Soul, that in time of Temptation stands thus armed, and when the Enemy makes his attempts, can meet him thus provided: My help is from our Lord. Let my God arise and my Enemies be put to fight. O God, incline unto my aid; O Lord, make hast to help me. Thou art my Helper in tribulation; protect me under the shadow of thy wings. Our Lord is my light and my Salvation, whom shall I fear? Our Lord is the Protector of my life, who shall make me tremble? If whole Armies stand against me, my Heart shall not fear. How long, O Lord, dost thou forget me? How long shall the Enemy be exalted against me? Have regard to me and hear me, my God, enlighten my Eyes, that I sleep not in death, that my Enemy may never say, I have prevailed against him. Arise, to my help, O Lord, and say to my Soul, I am thy Salvation, &c.  
Thus the Christian is to secure himself, by putting on the armor of God; and if he be ever thus prepared, let him not fear: for if the Devil's malice seems endless and untir'd, his Courage is to be so too; and what then can hurt him? He is not to be discouraged on this score, but persevere to the end in hopes of a Crown. Dejection of Spirit and the anxiety of a disquieted Mind, is not the lest Temptation, and therefore as stoutly to be resisted as any other of a fouler aspect. Whom the Devil cannot overcome by force, he endeavours to tyre out by importunity: If he cannot prevail, for the breaking the Commandments, he's content to disturb the keeping them. But the Providence of God has a design of Mercy in the permission of this lasting War: He knows, that frequent Trials are the exercise of Virtue, that the Mind is awakened and rendered more active by opposition, that by dangers 'tis made sensible of its own weakness and total dependence it has on God, is kept in a perpetual state of Humility, and pushed on to seek help from above. Were it not for this necessity of Divine succours, it would fall, by the weight of corrupt Nature, into the most dangerous of all temptations, that is, of performing all the actions of Piety without any interior feeling, with tepidity and indifferency: this is but too often the ill effect of Peace; Christians like Sea-men, being too apt to sleep in a Calm, when a Storm makes them watchful and laborious.  
Let not then the Pious Soul be discouraged under the severest Trials; God has so ordered it for his eternal good; 'tis his Duty to go on under the appointments of Heaven: His care indeed ought to be, to avoid all occasions, and never voluntarily expose himself to danger; in this case he has reason to fear; that God may leave him to himself, in punishment of his rashness or his neglect; for tho' Christ stretched forth his Hand to Peter walking on the water, in reward of his Zeal and his Faith; yet Negligence or Presumption can never expect this privilege of the Divine Assistance, when by these Men are blindly carried on to walk upon Precipices. But, in all other cases, let Courage and a Confidence in God keep up the Christian's Heart: Christ himself was tempted for our Instruction, and to inform us, that no degree of Holiness is secure: The Blessed in Heaven have passed thro' great Temptations, and by these their Fidelity has been tried like Gold in the fire. If thou art tried too, remember to be Faithful, put on the armor of God and stand it out; run to Christ, like the Apostles in the Storm; and if he seems not to hear, 'tis only to add still greater fervour to thy Prayers. Si moram fecerit, expecta illum, quia veniens veniet & non tardabit. Call on him, and despair not; for none shall be confounded, that put their trust in him. 'Tis an uneasy life to a Soul that seeks God, to be disturbed with endless Temptations: but 'tis an uneasiness more to Self-love, which desires quiet, than to the Love of God, which is content in being exercised. 'Tis the next, and not this, is the life of Rest: Here thou art to fight and overcome, that thou mayst be crowned hereafter. Fight then on, that at the last hour, thou mayst have the comfort of saying with St. Paul, Bonum certamen certavi, I have fought a good fight, and there is laid up for me a Crown of Justice.   

XXII. Sunday after Pentecost. EPISTLE.  Philip, C. 1. V. 6. ends V. 11. 
THis I pray for, that your Charity may more and more abound in knowledge and in all understanding, that you may approve the better things. Those Christians, who apprehended how great difficulty there is in approving and choosing what is best, and to how many miscarriages such a Choice is exposed, easily understand the apostles Zeal for the Pbilippians, in making this Prayer for them, That their Charity may still increase in all knowledge for the discerning that which is best. For truly if Almighty God gives not a blessing for the increase of Knowledge rooted in Charity, 'twill be very easy mistaking in the choice of what is good. If the Heart of Man, instead of being animated with Charity, be corrupted with Passion; the light of Reason, Justice and Truth is not sufficient to direct it, for Passion so obscures, if not wholly darkens, this light, that it violently bushes on the Soul to make use of all its natural abilities, to the perverting or invalidating the strongest and most evident Motives to all good: It causes a certain blindness in the Heart, so much more unfortunate than that of the Body, that it makes a Man in love with his darkness, and desire to abide in it; it makes him hate the light and be afraid of seeing it; sets him against all the Charitable offers of Direction, so as with insolence to oppose those, who would hinder him from those Precipices, which are before him; and has those very Symptoms of Madness, as to think all those blind, who are not like himself.  
The prodigious effects of this we see in the Pharisees, upon whom thus prepossessed, all the evidence of Christ's Miracles worked nothing to the opening their Eyes; but only put them upon making wrong constructions of every thing he did, and finding out expedients to defend themselves and others against the force of his light; and being thus rashly carried on by Passion, instead of being moved by Charity, they were so far from choosing what was best, that they ran head-long into an Abyss of Error and Wickedness.  
This is what ought to be a terror to all Christians; and yet there are still other degrees of it, tho' much inferior to this, with great solicitude to be avoided by them. For 'tis not only the malicious Passion of the Jews is an obstruction in the choice of Good; but every degree of it, every affection of the Mind, that is not rooted in Charity, is generally attended with the same ill consequence, and ought to make Christians very apprehensive in the choice they make; lest being influenced by some disorder of the Heart, they be lead out of the way to something that is unjust or unreasonable. Education and Custom itself is enough to cause this darkness, and indispose the Soul for the discerning what is right and just: but, as for Interest, Favour, Dislike, Ambition, Covetousness, Fear, Self-love, &c. the ill effects of these are wonderful in this kind, and 'tis strange to consider, what a thick Cloud these cast upon Reason, and totally hinder it in the approbation and choice of what is right: so that if a Christian be not mindful, in joining with St. Paul, to Petition of God a large increase of Cha●ity, in Knowledge and all Understanding he is in evident danger of being mis●ed by these false lights, to the choice of what is contrary to his greatest In●erest, and is rather the effect of some Passion, than his Reason.  
Hence the ordinary method of christians is much to be lamented, who in ●he choice of what is most important ●o them, are so little concerned in ta●ing God's help along with them, but ●enerally put themselves under the ●onduct of some Passion for their di●ection; and so, for the discerning ●ore clearly in the choice they make, ●ost absurdly begin, in choosing dark●ess rather than light. 'Tis thus in that choice, which is made for life; ●hen a Married State is resolved on, ●nd so much depends on the choice of ●he Person, that not only the temporal but Eternal Comfort is evidently hazarded, if this be ill made; one would think, none would ever venture on this, without having first earnestly solicited Heaven for its assistance, and direction in this case: and yet how contrary is the practise; when many times, there's nothing more than the violence of a sudden Passion, raised from some external agreeableness, which determines the point, without any knowledge of more solid qualifications, necessary for discharging the Duties of that State? And if more time be taken by others to deliberate the case, 'tis seldom with the knowledge of Charity, which is alone capable of directing for the best; but generally most sordid and vain Principles have the powerful influence, and preside in the choice. The enquiry is about Money, Dignity and Place; if these answer expectation, the business goes on; and as for the Christian dowry of Piety, Moderation, Virtue, Patience and Peace, this is either dispensed with, or a very general account serves the turn: So that if the Temporal circumstances do but satisfy, the Eternal are put to the venture. And 'tis most unaccountable, into what perplexing inconveniencies many cast themselves by this rashness; on the prospect of some inviting bait, either of Money or Honour, sacrificing all their Rest, Comfort, and Conscience, by tying themselves to such Persons, whose known Irregularity, Prodigality ●nd 'vice cuts off all hopes of those more desirable Goods. But how can it and otherwise, when in an Affair of this ●onsequence, they have no other gui●ance, but of some brutish and vain ●assion; they first blind themselves, ●nd then go on in a way, where none ●an go safely, but who have God to di●ect them? And this, I question not, ● the true ground of so many unhappy ●arriages, of such disorders in Fami●es, of Children neglected, or barba●ously Educated and of Estates wasted.  
The same ill method is too much ●ractis'd by Parents in disposing of their children, and by Children in regard ●f the state of life which they choose. ●he only thing considered is Profit and ●onour; where there appears the most ●romising hopes of these, there's no ●eed of farther consideration, the busi●ess is concluded; tho' the Principal ●oint is yet unthought on, which is, ●ow far each state is proper for them ● a Christian way, and most consistent ●ith their Salvation? But this is generally neglected; and hence it is, tha● so many are promoted to Church Dignities, and to the state of Religion wit● no other Call, but that of Interest, Honour or Conveniency; and taking suc● burdens on them, which they are n● fit to bear, they sink under them into most scandalous liberties or neglects and I wish it prove not in the end, th● by their own or their Parents rashnes● they have chosen their own Damnatio● Hence again it is, that on World● prospects only, without any regard ● an Eternal Well-being, other Stat● and Employments are sought for a● made choice of, which are evident● dangerous, if not wholly inconsiste● with future Happiness: There are but t● many of these, so very corrupt in themselves, or exposed to such variety ● Frauds and Injustices to make th● turn to account, that they are nothi● better than Snares to the undertake● and there can be no other reason of ● many running into them, but this fundamental neglect of not choosing according to the knowledge of Charity. T● same 'tis inchusing of Masters and Se●vices, and almost every thing we resolve on: 'Tis Humour, Passion, interest, Self-love, &c. determine t● choice, and, I fear, command too much in all we do. And, O God, to how many miscarriages, both Eternal and Temporal, are we exposed, by putting ourselves under the conduct of such blind Guides, and neglecting thee, by whose Blessing alone we are to succeed in all we undertake? Help us in this our misery, in making us more solicitous for our everlasting happiness; and ●et our Charity so abound more and more in all Knowledge, that in whatever we determine, we may above all things have our principal regard to Thee, and so ever be in a way of approving what is best.   

XXIII. Sunday after Pentecost. EPISTLE.  Philip. C. 3. V. 17. ends C. 4. V. 3. 
BE Followers of me. The advice is short, but such as speaks at length the excellencies of this great Apostle, whose life was such an exact Copy of the Gospel, that requiring the Philippians to follow him, was a full exhortation to them of following the Gospel. To follow him, was to love Jesus above all things, to know nothing but Jesus and him Crucified; to esteem all things, besides Jesus, as nothing; to desire to forsake all things and suffer all things for the love of Jesus; to desire to be with Jesus, to sigh and long to be united to him: to be willing to undertake all hardships, to expose himself to Persecution, Torments and Death for his Neighbour's good; to rejoice in Tribulation; to be Crucified and dead to the World, to embrace its Troubles, and renounce ●ts Pleasures; In fine, to be Followers of S. Paul, was to be Followers of Jesus ●nd his true Disciples. Good advice to the Philippians in a few words, and ●appy they, if they were solicitous to follow it. But is it not an exhortation ●oo, or rather a command, to all Pastors, to be so exact in all the Discipline of their lives, that without danger to their Flock, they may every one say to those under their charge; Be Followers of me? As many as succeed St. Paul in his Function, ought so to inherit his Virtues, as to give the same instruction, without confusion to themselves or danger to their People. But except they live with him, they cannot Preach with him.  
To say Prayers to the Flock every Pastor undertakes, because here an external Decency and Gravity is generally sufficient to recommend them to the People; and if they are interiorly indisposed for this Duty, 'tis only known to God, without offence to the Hearers: therefore this part of the Function all readily perform. Some go farther and undertake to Preach and Instruct others to Salvation, and think they have discharged this part very well, if they have delivered sound Doctrine, with Zeal to the People: but how very few are they, who with a just assurance can Preach this Sermon of the Apostle; Estote mei imitatores: Be Followers of me; without which all other eloquence, however florid, must needs be barren; since no words can have that weight with the Flock, which are not accompanied with good example; neither can God be expected to give a Blessing to such Instruction, which is only the Eloquence of the Tongue and not of the Heart?  
But whatever the Pastor be, whether Eloquent or Silent, he is still a Preacher; his life speaks aloud to all that know his Conversation; Imitatores mei estote. Be followers of me. Whatever his practise be, 'tis as remarkable as a Voice from a Pulpit, and is an encouraging Lesson to the Flock, of Virtue, if Good, and of Liberty, if that be his practise. He who lives with St. Paul, daily Preaches with St. Paul the Doctrine of the across, the Love of Christ Crucified and renouncing the World: and he who lives to himself and the World, daily Preaches up Self-love and the World; and both one day shall accordingly find the just recompense of their fruitful Example, in the number of Souls that either live or perish by these their powerful Instructions. A happy day 'twill be to those, whose lives have been a propagation of the Gospel; but how dreadful to such, who being Enemies of the across of Christ, have encouraged Ambition, Covetousness, Luxury, Excess; who have invited to the broad way, by a life of Idleness and Ease, by gratifying themselves in all the liberties of Sense and Self-love, to the evacuating all those Maxims of Labour, Watching and Self-denial, recommended in the Gospel, as necessary for the support of Virtue in this our State of Corruption? These will then find in numbers of lost Souls, the powerful Preaching of their lives, and that all their liberties have spread to Generations.  
But this Exhortation of St. Paul concerns not only Pastors, but Parents too: these are ordained by Almighty God, to give due Education to their Children, bring them up in the fear of God, and provide them all instruction necessary for a Christian life; and besides this, to give them such good example, that by the Parents Virtues and Discipline, the Children may insensibly be lead into the way of God's Commandments, and be able to say with David; Haereditate acquisivi testimonia tua Domine: Thy Laws, O Lord, have come to us by Inberitance. And this will certainly be so, if they be the Christians they ought to be: for the life of Parents to Children, is like that of the Pastor to his Flock; it is a daily Sermon, which says to them, Be followers of me: for Children have it engrafted in their nature, to approve and follow what they see in their Parents. Hence we may pronounce those happy, whose lives are so well ordered, as to be a constant Exhortation to their Children, to Piety and the Love of God, to Moderation, Meekness, Patience, Charity, Compassion, &c. to a detestation of all Injustice, Luxury and other modish Vices of the Age. Such as these answer the Trust they have undertaken, and are faithful to their Charge: And nothing but this can secure them against Confusion and Despair, in whatever miscarriages afterwards befall their Children: for tho' these must ever be very severe afflictions to Parents; yet the consideration, of nothing having been occasioned thro' their faults and example, is the only thing that can possibly temper and render them any ways tolerable; and is therefore a point, in which Parents, as often as they prepare for the Sacraments, ought strictly to examine themselves; so to lay the foundation of a future Peace, and secure them hereafter against all Fears, which otherwise may be a Rack on their Souls.  
For certainly it must be so to those, who unmindful of this Duty, and carried away with the violence of their own Passions, give their Children daily instructions and encouragements to 'vice, in letting them be Witnesses of their Idleness, Luxury and Intemperance; of their Cursing and Swearing; of their profane, Passionate, and Uncharitable Discourses, and of variety of other Disorders and Irregularities, by which they train them up by degrees to wickedness, make their Houses so many Schools of the Devil, and settle their Children in the inheritance of their Vices, long before they come to their Estates. Now what a part is this for Parents to act, who, as they have brought their Children forth to this World, are under the strictest obligation, of helping them forward, as far as in them lies, towards the possession of a better; and, instead of this, to led them into evil, to encourage them in wickedness, to teach them to provoke God betimes, and thus become the unhappy Instruments of their Damnation.— What shall I say? I think 'tis the most unnatural Crueity in the World, a barbarity so inhuman, that to Parents, who have but Souls to think, there cannot possibly be any thing more tormenting. To see how fond and tender they are of their Childdren, how very sensible of every thing that hurts them, and yet at the same time time to be insensibly preparing them for Eternal Flames, is a Christian absurdity, such as must necessary upon reflection, put them on the Rack, and scarce admits of any consideration to moderate the pain: The Children of their Bowels, and by their own hands lead to the brink of Hell. And what a despairing guilt must it bring on their own Heads, if they do not reclaim them: for if so severe a Sentence be pronounc▪ d against those whoever they be, that scandalise any of these little ones; Mat. 18. 6. how must these Woes be multiplied on Parents when 'tis they that give the Scandal? Let those understand the weight of them that can.  
I hearty wish Parents and Pastors would seriously consider this point, and be so far prevailed on by the greatness of their obligation, and these dismal consequences of their transgressions, as to be faithful to their Trust, to edify by their good example all under their care; and not allow; in themselves or others, any thing that may give scandal to their little ones, and draw on them the guilt of Parricides or Murtherers of Souls, and even those Souls, which they undertake to save. But this must be the effect of thy Grace, O God: help therefore, I beseech thee, all those infinite numbers, who have this great charge upon them: make them sensible of their Duty; preserve them from all Scandals; establish them in the practise of Virtue and good Discipline, that they may be as Lights shining to those that follow; that their lives may be an encouragement to all good; and the Virtues of their Children and Flock may thus come to be the everlasting increase of their Crowns.   

XXIV. Sunday after Pentecost. EPISTLE.  Colos. C. 1. V. 9. ends V. 14. 
WE pray without ceasing— that you may walk worthy of God, pleasing him in all things, and bringing forth fruit in every good work. The obligation we are under of pleasing God, and bringing forth fruit in every good work, may be easily apprehended by the great Solicitude of St. Paul, in praying without ceasing, that his Flock might strictly follow this rule and be ever found thus doing. The ground of this our common Duty is evident; first, on the part of God; because he being our Sovereign Lord, our Creator, Redeemer, Preserver, Father, the Beginning and End of all things, Justice obliges us, who are his Creatures, the price of his blood, his Servants, his Children, and wholly depending on his Will, ever to walk worthy of him, and please him in all things, in every good work. Secondly, from the consideration of ourselves, and the circumstances of our State: For since we believe a life eternal to come, and that the obtaining Possession of it depends on the good management of this present life, in discharging all those Duties Almighty God exacts from us, 'tis a Justice we owe ourselves, to be careful in pleasing God, and bringing forth fruit in every good work, that so we may not be excluded that everlasting Inheritance, the Divine Mercy has prepared for us. Upon these heads, we are obliged to be bringing forth fruit; and hence appears the necessity of a Christian life being a fruitful life; that is, of the Christian being so employed, that what he does, may be pleasing to God, and consequently beneficial in order to Eternal Happiness; because this is to be the fruit of his living here; and this is the truest measure of a Christian life: and therefore St. Bernard says, Whatever a Man does, that is not for this end of pleasing God, it is being idle and doing nothing; 'tis living without fruit, and losing that time, which is given us.  
Hence, first, Whatever time is spent in doing what is contrary to the Commands of God or his Church, in Detraction, evil Conversation, Excesses, Revenge, Injustice, &c. is doing worse than nothing, is time quiter lost. Secondly, An idle life, whether exterior or interior, as of those who apply their Thoughts to nothing, or at lest unprofitably, in vain projects, chimerical designs, are at rest with their Arms across, is doing nothing and time lost. Thirdly, All indifferent actions, as Eating, Drinking, Sleeping, Visiting, Recreating, &c. if done, only to please ourselves, or on human considerations, without any referring them to God, is doing nothing and time lost. Fourthly, Doing what is otherwise good, if it be not what God requires of us, as for a Magistrate to be visiting the Sick, when he should be administering Justice to the oppressed; a Pastor to be Studying, when the necessities of his Flock call for help; a Shop-keeper or Servant to be all day in the Church, when the obligation to his Family or Master, requires his being at home, with all of this kind, is doing nothing and time lost. Lastly, Doing the best of actions without regard to God and our Salvation, is doing nothing and time lost: because all this is either contrary to the Will of God, or else not done, as he requires it; and consequently, 'tis not walking worthy of God, 'tis not pleasing to him; and therefore, not possible to bring forth fruit. And what a misfortune must it be to Christians, thus to lose this time, who have only this time granted them for working out their Salvation, which being once wholly lost, must with everlasting despair be lamented, but can never be redeemed!  
And now since this is the condition of our being here, that we must either bring forth the fruit required, or else never be Happy, I know nothing so much to be dreaded by Christians, and with greater care to be avoided, than an idle and unactive life, which tho' not Criminal in terms, is yet such, as in itself, or its consequences at least, renders Salvation difficult, if not wholly inconsistent with it; for if bringing forth fruit be necessary, 'tis not only the Land that is overgrown with Thorns, is accursed; but even that which lies unprofitable and barren without Thorns or Fruit: Therefore was a Curse pronounced against the three in the Gospel found without Fruit; and the Servant who had not misspent his Talent, but only laid it by without any improvement, was rejected, not for a wicked, but an unprofitable Servant. The Christian's Duty is not only to avoid evil, but to do good; 'tis to bring forth fruit; if he does not this, he needs not ask what Commandment he breaks? For tho' he be no Thief, nor murderer nor Adulterer, yet he's an Unprofitable Servant, and their portion is much the same.  
Must it not therefore be a great Unhappiness in those, who ought ever to be well employed, not to know how to employ themselves at all? Truly I cannot but pity that great number of both Sexes, who have inclinations to do well, but are every day at a loss and know not what to do: their time, which ought to be so precious, sticks on their hands, and all their consideration is, how they are to spend it idly? 'Tis their great misfortune, and so, I fear, they'll find it; but 'tis a much greater in their Parents, who have given them such wretched and unchristian Education, as to make them in love with nothing, that ought to be their fit employment of vacant hours: there are great variety of these; whether in Studying, Reading, Working, which are honourable enough and suitable to all degrees; and tho' not necessary for a livelihood, because they are otherwise blessed with plenty, yet necessary still to make them live like Christians; and such, to which the Parents care ought insensibly to incline them in their tender years. But these, too often indiscreetly fond, study more to court and please their Children, than to breed them up like Christians: the Childrens inclinations govern their Parents more than their own Reason, Religion or Duty; hence their chief care is how to satisfy them; by this means to secure to themselves their love: for this reason, they encourage them in all that is Modish, Vain and Curious, and by this yielding Method, daily strengthen in them those natural Infirmities and Corruptions, which they bring into the World; and for fear of making them uneasy, dare not restrain their inclinations, nor apply them to such things, which afterwards may be an advantage in the well spending of their time. Thus principled they grow up, and tho' their own reason then weakly informs them, they ought to be well employed; yet finding nothing they can then turn to with any delight, they are put to consider how to divert themselves: and hence each Sex unhappily takes its course wholly to Diversion and Idleness; and thus their life is spent, in unprofitable Visits, in the Theatre, the Park, the Musick-House, in Entertainments, in Taverns, game, Balls, &c. And how many beginning in these Schools, go on so far, till they have an aversion to every thing that's orderly and good, and by degrees arrive to professed Impiety, Intemperance and 'vice; wasting their Estates and Health, and abandoning Religion and all the concern of a future State? Truly, of so many Souls that perish, of so many Families that are brought to ruin, of so many that take extravagant and unchristian ways, I cannot but apprehended, the greater number owe their misfortunes to this unhappy root of Idleness, and the mischievous neglect of Parents, in not teaching their Children to love some better employment of their time, and exposing them to that desperate Temptation all their lives, of not knowing what to do: desperate I say, for tho' perseverance in the continued labours of a virtuous life, be to all difficult, and has variety of dangers to overcome; yet to such as are at a loss in knowing not how to employ their time, these difficulties and dangers are multiplied to so great an excess, that it must be no less than a Miracle to preserve such in any tolerable degree of Christianity, and secure them from the depth of 'vice; and this is the Blessing fond Parents too often leave their Children, flattering them in petty things, and making them for ever miserable; so that in the end it will appear they had better have bread them to the labours of the Plow, than brought them up to this State of Idleness; whilst their Salvation depending on their walking worthy of God, pleasing him in all things and bringing forth fruit in every good work, they are by this means taught to walk only worthy of a wicked World and unworthy of God, to please their own corrupt Passions and displease him, and bring forth no other fruit but of 'vice and Damnation. And yet, O God, how common is this practise in the World! 'Tis thy powerful Grace alone can remedy it, in making Parents wiser, and Children more careful of their time, and laborious in every Duty. Remedy it therefore, I beseech Thee.   

I. Sunday of Advent. EPISTLE.  Rom. C. 13. V. 11. ends V. 14. 
'TIs now time for us to arise from sleep— let us therefore cast away the works of darkness and put on the armor of light. With this day we begin Advent, a time appointed by the Church to prepare for the great Solemnity of Christmas now approaching, when with Adoration and Gratitude we are to celebrate that ineffable Mystery of the Second Person of the Blessed Trinity made Man, being born of the Virgin Mary for our Redemption: to prepare, I say, for this great Solemnity, these four Weeks of Advent are appointed us by the Church; and for this end it is She, on this day calls out to us, in the words of St. Paul, 'Tis now time to arise from sleep, Cast away the works of darkness: Now when the Son of God is approaching, now when we are to prepare to meet him, no more sleep of Tepidity & Sloth; no more sleep of Gluttony, Luxury and Intemperance; no more sleep of Contention, Animosities and Envy. No, we are to sanctify ourselves, as the Jews were commanded to do, when God had promised to come down in sight of the People; and so endeavour to receive him with interior dispositions suitable to the greatness of the Mystery: without this, we can expect very little effect of this Mercy, but have reason to fear, thro' our unworthiness we shall be wholly excluded, with that unhappy Man, who come to the Marriage-Feast without the Wedding Garment.  
We are then this day to rise from the sleep of Sloth and Tepidity: for when the Son of God compassionating our misery, descends upon Earth, clothed with our Humanity, and subjects himself not only to the common hardships of this Mortal State, but chooses even that bitter portion of it, in Poverty, Contempt, Persecution, Reproaches, to which Nature is so much averse, and concludes all in the unspeakable Torments of a cruel and ignominious Death; when the Son of God, I say, for the love of us and our Salvation, comes thus into the midst of us, is it not time for us to rise from the sleep of Sloth? Or can we imagine, we have either Reason or Faith, if this infinite Charity of our Redeemer be not enough to awaken us? Captives who have passed many years tired under the weight of Oppression and Chains, and now lost all hopes of Liberty; upon the news of an unexpected Deliverer approaching, who at his own charges, and taking upon him their Slavery, designs their Ransom, must certainly receive new life, and raising up their dull Spirits, in transports of joy, express their respect and gratitude to their Redeemer: here all dejection would be insensibility, and heavy sleepiness Ingratitude. 'Tis our very case; and therefore for us to lye still now, when we have the Encouragement of such a laborious Charity before us; to go on slothful, and sleepy, and with little or no concern of shaking off our Chains, when our Redeemer comes, who, not on free cost, but with the price of his blood purchases our Ransom, seems not a sin of sleepiness, but of affencted stupidity, and is an Ingratitude, I fear, unpardonable. Tis therefore now time for us to rise from sleep.  
But have we not still greater reason to cast of the works of darkness in renouncing all Gluttony, Luxury and Intemperance? For what part can they expect in the Mercies of a Redeemer, that comes to die for the overcoming of Sin, who in their lives go on maintaining the interest of Sin? This is to espouse a Cause contrary to Christ, and stand in opposition to him; and therefore it can be no less than mocking God, and miserable imposing on our own Souls, to pretend to his Mercies, while we have our hands thus lifed up against him. 'Tis like the absurdity of those, who seem to Consecrate a Temple to ●he Worship of the Living God, and at the same time keep their Idols there, and fall down before them. Every 'vice is an Idol, Luxury, Intemperance, ●ll sinful love of Creatures, are Idols: and ●hose who satisfy their own disordered Passions in these or other like engagements, fall down before Idols and Worship them, to the contempt of God and ●is Law: but amongst these, the sins ●f Contention, Uncharitableness and Envy are with a particular care to be ●enounc'd; for at a time, when the Son of God comes to lay down his life ●o make a general Peace, and reconcile the he World with God, not excluding his Enemies, the greatest Sinners, bu● even for these desiring to become a Sacrifice of Expiation, there can be n● just dispensation for Animosities, il● Will and Hatred amongst Christians▪ but all these are to be cheerfully quitted, in imitation of the infinite Charity of our Redeemer: For what ground● can they have for Mercy, who show none to others; or how can they hope for pardon of God, who forgive no● their Brother?  
The most certain means then of receiving advantage from the Mercy of this time, must be in following the apostles advice, in renouncing the evils we have contracted, and sincerely labouring to put on our Lord Jesus Christ: Induimini Dominum Jesum. We must meet him in his own Livery: Whatever we see practised by him, we must faithfully endeavour to copy out in our Souls. As therefore we behold in him a total separation from all manner of Sin, from all that is Corrupt and Sensual: as we behold him in the perfect profession of Charity, Humility, Patience, Purity and every way performing his Father's Will; so▪ to receceive the Blessings of his Nativity ●nd Redemption, we must be clothed ●ike him, divesting ourselves of the corruption of the Old Man, and put ●● the New, which is not according to Nature, but according to God. This ●s to be the subject of our Prayers and ●borious endeavours of this time of ●dvent: 'Tis the Church's Charity to ●er Children now to call upon them and ●ive them timely notice, that when God's Hands are full of Blessings to be ●our'd forth upon his Servants, they ●ay be found prepared, and not lose the ●enefit of this Holy Time thro' their ●iquity or neglect. For this end She ●quires them to mend their dull and ●othful place, to spur forward with a ●ore active and lively Zeal, in imita●on of that overflowing Charity, with ●hich Christ comes to us; She com●ands them now to take some pains to ●ut on Christ, and not to be satisfied, ●ll in their Souls they can discover some ●al resemblance of him. And how ●rosly must they deceive themselves, ●ho think there's any thing of this, in ● life of Sloth and Sin? Should a Pain●r desired to represent in lively colours ●eace and Plenty; and pretending to ●ve finished the Piece, bring forth a ●orrid Scene, frightful with all the several Calamities of War and Famine: Should he again undertaking t● describe Temperance and Patience, pai● out all the Extravagancies of Drunkenness, Passion and Fury: Should and when asked to draw the Beauty of ● Noon-day-light in its strongest Ray● represent the Silence and Horror ● Night: would not he be esteemed ridiculous and mad, and justly be co●demn'd to lose his Fay? Now, tho th● be an absurdity scarce to be found i● colours, yet 'tis what represents thos● Christians to the life, who undertake● as it were, to copy Christ, and scarc● have one stroke, which bears resemblance with him. His Humility an● Patience are to be imitated by them and theirs is a life of Pride and Passion His Charity and Labours are to be followed, and is this done by a life of Idleness, Sloth and Self-love? His Holines● and forsaking the World are to be ador'● and loved; and is this expressed in th● repeated engagements of 'vice and Folly? I can't tell how far Christia● think of this; but certainly they m●● imagine God to be an Idol, blind a●● senseless, if they persuade themselves this will ever pass for Putting on Chris● or be taken for a resemblance of him▪ ▪ Tis this then ought to be our care at ●resent, to draw a better Copy: not to ●o on at ease in all our wonted Liber●ies of Sloth and Sin: but first with the Carver's Hand, cut off all those Defor●ities, by repeated stroke, which ●ake us Monsters, more like Brutes ●han Men; work of all Passions and ill ●abits of 'vice and Self-love; and then ●ith the Pencil lay on those Gospel-co●ors of all Christian Virtues, which may effectually render us like our Lord. See then, Christian, at this time, how much thou hast to cut off; Set to the work, and tho' it requires force and violence, be not discouraged; 'tis thus the rough and deformed Wood is brought by degrees to shape, and becomes a lively Expression of a Glorious Martyr or thy dying Lord. Let this be now thy work; advance something every day; thus by degrees thou wilt come to put on Christ, and be prepared for all thy Redeemer's Blessings.   

II. Sunday of Advent. EPISTLE.  Rom. C. 15. V. 4. ends V. 13. 
however things have bee● writ, have been writ for our instruction, that by Patience and the Comfort of the Scriptures we may have hope. The Apostle here declares the Holy Scriptures to have been writ for our Instruction; but in what? He says, For our instruction in Patience, and to give us that Comfort we here stand in need of, that our Hope fail not. This is the end for which the Scriptures were committed to Writing. Wherefore, such as peruse them daily, and are not instructed in Patience and this Comfort, do not learn, nor receive that benefit, which God has designed for them; they may repeat Texts and Chapters, and yet be very ignorant in the Scriptures; whilst others, who appear less knowing, may in effect be better instructed in them, by having their Souls more strengthened in Patience and Comfort, the true effects of that Divine Nourishment.  
Hence it must certainly be a great mistake, to think the Word of God was committed to Writing, that so every unskilful Head might have the opportnity of interpreting it at pleasure, might set up for Prophets and Apostles, erect Churches or Religions, and take thence a Commission to fly in the face of that Authority, which Christ has established and the Scriptures and Creed recommend for the Teaching his Truth. No, this can be nothing but the usurpation of a Power, God has no where given them; and must be censured as the rashness of presuming men, who are vain enough to judge themselves sufficiently qualified to be their Expositors and Teachers; tho' at the same time, by being Unlearned and Unstable, as S. Peter declares, they run the hazard of interpreting and wresting them to their own perdition, 2 ep. 3. 16. and but too evidently expose themselves to the Severity of that Sentence pronounced in the Revelations against those, who add or take away from what is there writ; since every false Interpretation of the sacred Text involves this crime, by presumptuously adding, or sacrilegiously taking away from the Truth there delivered. And there's no question, this only reason has been the motive to the Church, of using some restriction as to the reading the Scriptures: She is very sensible of the common weakness of Mankind, of the far greater number being Unlearned and Vastable; and that while they are so, they have this common misery attending them, as not to be sensible of it themselves, but that generally a great Presumption is the Companion of great Ignorance: Hence like a tender Mother, who is obliged to take care of her Children, committed to her Charge by Christ himself, she feeds them with the Divine Nourishment of the Holy Scriptures, by faithfully instructing them in all Christian Duties there expressed, without exposing them to the Weakness and Uncertainty of their own private Interpretations, or leaving them to pervert that Sacred Food into poison. Were it not for this abuse of Holy Writ, and how great it is, we experience in the almost infinite Sects of this Nation, there would be no restraint in the reading it. And therefore for such, who have any Principles of happiness to balance the over-fondness of their own thoughts, there's no difficulty in having this allow▪ d them; nay, they may be encouraged to it. And while this liberty is granted to the Judicious and Learned, and the restraint is only in regard of the Unlearned and Unstable, this cannot in justice or reason be interpnted as a design to keep People in ignorance, or prevent the discovery of supposed Errors; since the Learned would more likely do this, than those that are otherwise; but must be understood as a Charity to these latter, to prevent the mischiefs they might otherwise do themselves, in wresting the Scriptures to their own destruction. For since the Unlearned and Unstable are too apt to do this, is it not a kindness, to give them a better and safer Guide than themselves, especially such, as Christ himself has appointed for their help, and solemnly engaged his word, it shall led them into all Truth? Such a Guide to those, who are in danger of mistaking their way, is certainly the effect of God's infinite Mercy and Solicitude for their Eternal good; and to neglect this mercy must be the presumption of Men choosing to hazard the losing their way under their own uncertain conduct, than be safely directed by the help of a secure hand, which God has appointed to led them. And this presumption is very surprising, for since the Word of God itself has given this caution against private Interpretation of Scripture, and expressly declared, that many, thro their inconstancy and inability prevert it to their own eternal ruin: And on the other side, has so fully recommended his Holy catholic Church to us, not only by inserting it in the Creed, and obliging all to make Profession of Believing it, but likewise, by declaring it to be the Ground and Pillar of Truth, promising to be with it to the end of the World, That the Gates of Hell should never prevail against it, That whoever heard it, should hear him, and laying an obligation on all, of hearing it, under the penalty of being otherwise reputed as Heathens: Since the Word of God, I say, thus declares the Uncertainty and danger of Private Interpreters, and recommends the Church for azure Guide; is it not a surprising thing, that in an affair of an eternal concern, People should leave what is certain, for an uncertainty; and choose rather to follow what may probably led them into danger, than what, on Christ's Word, will be security against it? Such Principles as these we generally dislike in all that regards our temporal interest; and to be led by them in the more weighty concern of our Salvation, looks like the effect of an unaccountable Blindness.  
Those therefore, who desire to be secure, red not the Scripture to be their own Interpreters, in determining Mysteries of Faith, but as to these, hear that Guide God has given them, and from which he has promised they shall hear the Truth; and on this his Promise they depend, which cannot fail, and not on the uncertainty of their own apprehension, which is subject to so many Delusions from Education, Prejudice, Prepossession, Pride, Self-love and Interest, which are not easily discerned, and from which neither Wit, Learning, or Human Abilities are secure: But they red the Scripture, for the end it was writ; for their instruction in Patience, and to receive the Comfort it gives: They red it, to learn to suffer with Patience all Afflictions, the Provocations and disagreeable Tempers of Men; the Mortality of their Body, the weakness and darkness to which they are subject; the trouble of their own sins, the humiliation of which they are to suffer, without being discouraged or dejected; the method of God's conduct over us, which is not always comform to our inclinations, nor answerable to the impatience of our desires; God has his time, and 'tis our Duty to wait: Patience likewise in persevering in good, and bearing all the discouragements it here meets with. The Scripture teaches us to practise Patience in all these particulars, and furnishes us with powerful comforts to make us hold out, notwithstanding all our weakness: And, no doubt, but whoever reads the Scripture, not with the Presumption of Interpreting and Defining, but with the Humility of one, who desires to be instructed in Patience and the practise of other Christian Virtues, will find the fruit of his endeavours in a plentiful Harvest, and, tho' never so unlearned, needs not fear being reproved, but will rather be encouraged to drink daily at this Fountain of Life.   

III. Sunday Advent. EPISTLE.  Philip. C 4. V. 4. ends V. 7. 
rejoice always in our Lord, again I say, rejoice. 'Tis hard to apprehended, how a Soul can love God, and not rejoice in him: for as we naturally rejoice in the Prosperity or Success of a Father or Friend, whom we love: so whoever loves God, and considers his Glory, his Happiness, his Holiness, his Justice, must feel interior comforts and rejoice in God being what he is. This joy is the subject of many Psalms and Hymns, which we find in Holy Scripture, and such like ought to have a part in the daily Devotions of every Christian. Again, whoever reflects on that frightful State, from which we have been delivered, and considers seriously the Misery of a Soul subject to the Devils Tyranny, dragged by him to everlasting death, blinded with unreasonable Passions, and imposed on with a thousand gross and criminal delusions, will discover sufficient reason to rejoice in the Giver of that powerful Grace, whereby they have been brought to the truth of Christianity, and separated, without any merit of theirs, from such great numbers, yet left in the darkness of Ignorance and Error, and in the shadow of death. Thirdly, whoever is sensible of the greatness of those Gifts, which they have received, in being made Members of his Mystical Body, the adopted Children of God, Heirs of Heaven, and Co-heirs of Christ, and of the unspeakable happiness promised to such poor Worms, must necessary rejoice in this hope, as in the settlement of an everlasting Inheritance, which is none of their right, but by the Mercy of the Giver, and not to be forfeited but by their fault. From this threefold head of the Love of God, and the consideration of the evils from which we have been delivered, of the great Blessings we enjoy and infinitely greater promised, the Servants of God have found sufficient matter of joy, such as has raised them above the deceitful satisfaction of the World, supported them in Troubles, comforted them in Persecutions and in the terror of Death itself: and some degree of it ought to enter into every good Christians Heart; it being very difficult to conceive how a Soul can be disposed to rejoice in God for ever, who does not begin here. And this more particularly at this time, when the Mercies of our Redeemer's Birth are laid before us, who comes to be our Light, our Comforter, our Physician, and at the expense of his Blood, to remove all those evils of sin, which can be the only discouragements of a Christian Soul. His coming to call Sinners and find the lost Sheep; ought to raise up all Hearts from dejection and despair, and his plentiful Redemption oblige them to join in Spirit with the B. Virgin, and rejoice in God our Saviour.  
The consideration of this Duty of rejoicing always in God, obliges us to censure and be very apprehensive of their State, whose Souls are so Worldly and truly indisposed, as, thro' their own faults, to find no comfort in the performance of any Christian Duty, nor any sweetness in the thoughts of God and his infinite Mercies; and for this end are ever seeking abroad for relief, and never easy; but amid dangerous and even sinful Diversions, such as the World is full of for the entertainment of Worldly Souls: these have their Treasure, where their Hearts are, and this being not in God, it is not in him they rejoice: and what then must their condition be at the hour of death, when their Souls going out of this World to appear before God, they are forsaking what they love, and not going to it? This must cause a trouble, and this trouble is but an ill presage of rejoicing ever in God.  
There's another sort of Christians, who rejoice not in God, whose condition is more to be pitied, than condemned, their disorder being more their misfortune than their fault: and these are such, who sincerely desire to seek God, take pains in finding him, have their thoughts on their Duty, and are ever consulting on this subject; but then, thro' the unhappiness of a melancholy and over-fearful temper, are perplexed with crowds of such apprehensive and disquieting thoughts, that tho' they truly serve God, yet they cannot possibly rejoice or find any comfort in him. Their imagination is very strong and lively, and every fancy that any ways thwarts their Duty, makes a very sensible impression in them; then their excess of Solicitude increasing the horror, they are truly frighted, and passing Sentence with their Fears, instead of framing a deliberate judgement, they hastily condemn themselves: thus tho' their guilt be nothing but imaginary, and the effect only of an immoderate fear, yet it brings as great a disquiet with it, as if 'twere real; their minds are oppressed with grief, which casts them almost to despair, it is a perpetual distraction at their Prayers, and hindrance in all other more Sacred Duties; so that however they perform them all, yet 'tis without all sense or feeling of Devotion; and thus they drag on under the uneasy weight of an oppressed, dark and comfortless Mind: This is their misery, and what requires the prudent management of a discreet Director, to help them in this their Spiritual distress, and deliver them from the delusions of a subtle Enemy, who seeing no hopes of separating them from God by sin, thus hinders their approaching to him, fills them with fears, that so they may never have the liberty or quiet to improve in Love and their more substantial Duties.  
Their only remedy then must be, under God's Hand, wholly to rest in the direction of their Spiritual Director, to whom they must faithfully lay open their State; and ever strive to admit no other Idea of themselves, but what is according to the judgement he makes of them, without regarding the terrifying suggestions of their own fears. If he thinks better of them, than they do, 'tis what by degrees, they must bring themselves to believe, and carefully put by all other thoughts, that are contrary to his, as what they truly are, Temptations and Delusions: if they apprehended God to be angry with them, or that their Director does not understand their case; away with these thoughts; they are Temptations, the natural consequence of their Disease; the confidence in their Guide ought to over-rule them all. And tho' this may appear like arbitrary, yet 'tis nothing but what is reasonable, just and necessary. For since their own judgement is greatly discomposed, their Reason clouded with variety of Fears and Passions, what can be more proper and safe for them, than to admit the guidance of anothers hand, and submit to his judgement, which being not disturbed like theirs, is more capable of giving direction, and preventing the mischiefs of their blindness? This is a general method ordained by God for all, since the most Judicious and Sedate are not allowed to be the best Judges in their own case, being exposed to indiscernible partialities and mistakes; with how much more reason then ought it to be observed by these, whose Judgments are wholly corrupt, and they as truly blind, as violence of Passion can possibly make them: so blind, that they see nothing of their own State; make no true construction of themselves; but without rashness, may be judged grossly to mistake in almost every thought relating to their own Disease: and therefore are ever tormenting themselves with anxious and disquieting fears, grieve to excess, and sigh under oppression and discouragement, and thus go on, as if 'twere reasonable and just they should do so; whereas 'tis a thing wholly unreasonable and unjust, and condemned by as many Spiritual Authors, as speak of this Subject? However difficult therefore it may be to renounce their own thoughts, in submission to the judgement of their Director, yet 'tis what they must strive to do, if ever they intend to be cured of this evil; and this not only as to the resisting all interior trouble, and entertaining a more favourable opinion of themselves than their own inclination leads them to; but likewise of frequenting the Sacraments, as often as he shall advice, tho' at the same time they perceive no sensible advantage by them, but may interiorly suffer very much in complying with this Duty: there being no other way for them to disappoint the malicious Snares of their Enemy, who is willing to persuade them, that all their Spiritual Exercises are to no purpose; so by degrees to bring them to a total neglect of them, and lay aside every thing, that may be for their good.  
And that they may perform this with some grounds of comfort, I desire them to consider seriously the true State of their Souls, which, I think, are not so indisposed, but they may justly hope to partake of God's Grace, and receive benefit by the Sacraments. For tho' there be generally an obstinacy of judgement in them, which makes them difficult to be governed; tho' there be a secret Pride at the root, and not so true a distrust and knowledge of themselves, nor submissive confidence in God, as there ought, which causes that surprise and vexation at their own failings; yet since all this works insensibly in them, rather thro' indisposition and ill temper of Body, than by affectation or choice, 'tis to be hoped, they have not the guilt, but only the misfortune, of these evils. And then on the other side, there's a great portion of good at the bottom of all: For why is it, they disquiet and afflict themselves so much? Does it not arise from the apprehension they have of not doing their Duty, and having offended God, and the fear of his being angry with them? Why is it they consult their Director, and so frequently desire to be advised? Is not this an argument of their not being in love with their failings, and an evident desire of amendment? There's a good Will therefore, a good Desire, a good Heart at the bottom, and commonly a total alienation of the Mind from all the Follies, Vanities and vicious Corruptions of the World; so that their whole concern is centred in the great Affair of their Soul, the avoiding of evil, the service of God and their own Salvation: and tho' they are subject to very great Spiritual Indiscretions and ill management; yet since their Hearts are sincere in God, he cannot possibly reject them, nor can they reasonably doubt of being prepared for receiving benefit in the Sacraments. Let them learn Patience in their trouble, Humility under the conduct of God, be contented with the measure of Grace he is pleased to give them, and endeavour to be obedient to their Director, and, no question, they'll come by degrees out of their Oppression and Darkness, and rejoice in our Lord.   

IV. Sunday of Advent. EPISTLE.  1 Cor. C. 4. V. 1. ends V. 5. 
IT is required of those, that are Dispensers of the Mysteries of God, that they be Faithful. S. Paul having informed the Corinthians of his own Character, that they ought to regard him, as likewise all the Pastors of God's Church, as the Ministers of Christ and Dispensers of the Mysteries of God; that the Heavenly Treasures are entrusted in their hands; that in the Name and by the Authority of God, they are to instruct the faithful in his Holy Mysteries, and apply to them the Merits and Graces of Christ's Passion: Then adds, That the thing required from these Dispensers, is, That they be Faithful.  
1. To God, in publishing his Sacred Truths with Zeal, defending them with Courage, and managing them with Prudence.  
2. To Jesus Christ, in honouring his Ministry by a Holy Life resembling his; in Preaching his Mysteries and the Maxims of his Gospel in all purity, without disguising them in favour of the World or Corruption; and in applying the Sacraments of his Grace with Charity and the Spirit of Discretion, not admitting the Unworthy to profane them.  
3. They are to be faithful to the Church and the Souls under their charge, in leading them in the ways of God's Commandments with a watchful and laborious diligence, in supporting them with a Christian condescendence, and encouraging them by their good Example.  
Lastly, They are to be Faithful, in not seeking, what they have renounced, to be Great, to be Rich, to be Powerful; but using all endeavours to establish his power only, whose Ministers they are; being always in the disposition of good Servants, ever ready to labour, ready to obey. Thus are Pastors to be Faithful in the whole charge they have undertaken; and to be wanting in any part of it, either of Instruction, Watchfulness, Labour or Good Example, &c. is to be wanting in what S. Paul says, is requir▪ d of them: which is truly so very great, that were it seriously considered, as to the difficulty and concern of every particular, I think very few would thrust themselves upon it, and none engage in it, without a great apprehension and distrust of themselves, and daily seeking the assistance of the Divine Spirit, to carry them thro' it.  
As for my own part, I find the charge so great, that whether in the Worthy approaching every day to the Altar; in instructing the Ignorant; in spurring on the Slothful; in treating with Vicious and Worldly Souls; in giving advice in affairs of Eternity; in administering the Sacraments; in distinguishing Weakness from Unworthiness, so as not to terrify and discourage the one or admit the other; in discerning betwixt practise and Right, and infinite other perplexities that occur, I must needs confess my Weakness, I know not how to be Faithful to what I have undertaken, I am daily at a loss, contristatus sum in exercitatione mea; I labour as under a burden; and if God do's not assist, direct and support me, I shall be infinitely wanting to my obligation; how shall I render an account of all those Souls, who have been committed to my charge! Happy are those Pastors, who in preparing for this Sacred Function, have taken care, by the laborious exercises of Mortification and Virtue, to obtain a plentiful assistance of the Holy Spirit, by whose direction they may be secured against all the mischievous effects of Human Darkness, Weakness, Ignorance, Negligence and Indiscretion; and who, every day, thro' the great sense of their own inability, earnestly implore his help and light, to carry them thro' all the difficulties of their obligation, and make them Faithful to every part of it, whether in regard of themselves or their Neighbours. And certainly none are more unhappy, amongst all Christians, tha● those, who having the charge of Pastors, have not the Pastoral Spirit; who have undertaken it on Temporal Motives, without being called of God; who have not been solicitous to obtain the Divine succours suitable to their obligation; who live the common Life of the World, giving encouragement to liberty and corruption; and if they have but made their own Nest so well as to be pretty secure against temporal want themselves, think little of the Spiritual Necessities of their Neighbours, or of being Faithful to the many and great Duties of their State: Can these ever expect the happy welcome of Euge serve bone & Fidelis! Deliver me, O God, and all my Brethren, the Pastors of thy Church, from this fatal blindness, and by the power of thy Spirit, having removed these evils, make us Faithful to our charge.  
Pastors then are to be Faithful; but what is this to the People? Yes, it is to them: For as it is required of Pastors, that they be Faithful, so the same is required of the People: And if the Pastor be Faithful, and the People not; the Pastor's Fidelity will be the aggra●ation of their Crimes: If he careful●y labours to inform them of their Du●y, and they take no care to learn; if and lays before them the Maxims of the Gospel in their purity, and presses them ●o live by the Spirit of Christ, and ●hey attend to the Maxims of the World, and follow the Practices and ●iberties of Men; his Fruitless La●ours will be their judgement, and they ●hall not only give an account of their own sins, but likewise of all the Seed and Care, that has been lost upon them. The People therefore are to be Faithful, as well as the Pastor.  
And this still on another account: For tho' Pastors have the charge of dispensing the Mysteries of God, and for this reason, are to be Faithful; yet all others, of what condition soever, have their charge under God too, have a Trust reposed in them, and therefore are likewise to be Faithful to him, to whom they must all render an account, how they have satisfied their Trust. Magistrates, and all in Office and Power have a charge under God, of administering Justice, and answering all the obligations they have undertaken; and if These make their Employments subservient only to their interest, seek only to enrich themselves, let human Respects, favour or Party be the Rule of their conduct; how are they Faithful to their Trust? Here it is, Judges, Justices, Councellors, Advocates, Attorneys, Collectors, Overseers of the Poor, Guardians, Executors, Trustees, &c. are in particular to examine their management; for as far as these act without regard to Justice and Truth, biased by any private consideration; as far as any Parties concerned suffer thro' their sloth or neglect, so far are they Faithless to their Duties, and must answer it to the Supreme Overseer, who keeps an exact Register of all their Proceedings, where their own unjust Gain and the Losses of others will appear in judgement against them. Again, Husband and Wife have a charge, under God, of each other, and Both of their Children and Servants; every House-keeper a charge of their Family; Shop-keepers are to be Faithful to those they deal with; Workmen and Labourers to those that employ them; School-Masters to their Scholars; Children to their Parents, and all manner of Servants to their Masters. Each state has its particular obligations respectively belonging to it; and 'tis not sufficient for Christians to observe the General Duties, in which all are concerned, set down in the Commandments; but they are to be exact too in satisfying all such obligations which their Profession or State brings on them, as they stand recorded in the Epistles of Holy Writ, where S. Paul lays before every one the Duties of their state, and requires them to be Faithful in them. 'Tis for want of this care, there are so many, who, according to the General method of their Lives, seem not to offend directly against any one of the Commandments, and therefore have the reputation of Good Christians; and yet at the same time, are very great Sinners, in being notoriously wanting to the obligations of their Condition, are ill Parents, Careless Masters, Wicked Trustees, Unjust Stewards, &c.  
And now, tho' there cannot well be any, who are not thus particularly engaged some way or other, either as Parents, Masters, &c. Yet if there be such, who think themselves exempt; let them remember, they have a Charge still, in which they are to be Faithful; a Charge of their Time, of their Estate, of their Health and of their Soul: These they have in Trust, and 'tis required of them to be Just and Faithful in this their charge: And, tho' they may think, they have but little to do, I think they have more to do than any; it being a very difficult task for People, who have no employment, to be Faithful to their Trust; since their whole Life is a continual Temptation, both as to misspending their Time and their money and doing injury to the Health both of Body and Soul: And I fear, there are none less prepared to give an account of these, than they who enjoy the largest share of them; and yet they are things, of which they must one day give an account; and how shall they do this, if they are not Faithful in them? We beseech thee therefore, O God, to teach all thy Faithful this Lesson, that they may seriously consider all they have received from thee, and likewise the full extent of all the Trust and Charge they hold under thee: Give to Pastors and People grace and strength proportioned to their several Duties, that overcoming all difficulties, they may be found Faithful, when summoned to give up their accounts to Thee.   

Sunday within the Octave of christmas. EPISTLE.  Gal. C. 4. V. 1. ends. V. 7. 
THe fullness of time being come; God sent his Son. In this short Epistle St. Paul lays before us the Mystery of Man's Redemption undertook by Christ, and which we celebrate at this time: That God sent his Only Son, the Second Person of the B. Trinity, into the World; that he became Man, took a Body, not created immediately by the Hand of God, as was that of Adam, but formed of a Woman; that he was born an Infant, was subject to the Law made for Sinners; that he offered himself a Sacrifice for Sin; raised Sinners to the Dignity of being the Children of God; opened his Breast and gave his Spirit to Sinners, and admitted his very Enemies and Murtherers to be Co-heirs with him of his Eternal Inheritance. This is the Blessing, the Fatriarchs and Prophets so many Ages figh'd and prayed for, and which being accomplish▪ d in the fullness of time, we at present Celebrate, but can never sufficiently adore; it, being the wonderful effect of an infinite Mercy, without any the least desert on our part. For all Mankind Universally lying under the guilt of Sin, was by this rendered an Enemy to God, and incapable of doing any thing, whereby to make peace with him, and therefore had he not been redeemed must necessary have been lost for ever. But what then! Would God have been less happy, if Man had been for ever miserable? Or if God had left Man, as he did the fallen Angels, under the eternal guilt of his sin, would this have lessened that infinite Bliss, which God essentially enjoys within himself? Nothing of all this: and therefore, as the leaving the unhappy Angels in their sin, was the effect of his Justice; so his redeeming Man from sin, was the sole effect of his Mercy. But then to deliver up his Son, for to redeem a Slave, to subject him to all the miseries of Man; to expose him to a life of Contempt and Reproaches, to Persecutions, Torments, and the most ignominious Death, this is the overflowing and excess of such an infinite Mercy, that as we believe it without comprehending it, so, I fear, we celebrate the memory of it, without seriously thinking of it, or returning the least part of that Adoration and Gratitude, which we are truly obliged. If we did but once seriously reflect, what it is to be running head-long into Hell, and when now on the very brink, consider the Son of God taking on him the punishment due to our sins, and offering his most Sacred Blood as the price of our Redemption from this state of Misery; and not only to rescue us from eternal death, but even entitle us to everlasting happiness; this reflection would be sufficient to imprint a lasting sense of Gratitude and Love in our Hearts, not to be forgot under all the attempts of Worldly Flatteries or Terrors, and sufficient to preserve us in a perpetual Fidelity to so Merciful a God, so Loving a Redeemer; 'tis for this end the Church has appointed this yearly Solemnity, to encourage all her Children, not only to glance at it in a passing Thought, but to offer it for the more serious entertainment of their Hearts all the eight days of this Octave; and those who feel not a sense of it, ought to be confounded at least at their insensibility: The same ought to be renewed every day, as often as we bow at the most Holy Name of Jesus, letting this external respect be the expression and fruit of our inward Love and Adoration so justly due to the Mercies of our Redeemer: The same is daily suggested to us in the Creed, and St. John's Gospel; for why is, that at the repeating those words; He took Flesh and was made Man: and The Word was made Flesh; both Priest and People are commanded to kneel down, but only to be a continual remembrance of this great Mercy, and excite in them all the Sentiments of Reverence and Gratitude, the daily Tribute of every True Believer.  
But more than this is expected from Christians; for since Christ redeemed us, that, as the Apostle here says, we might become the Adopted Children of God, and receiving his Spirit, might in that cry; Abba, Father; every Christian ought to give proof of his Redemption, by manifesting in his life this Adoption, and that he lives by the Spirit of Christ: So that, as those unhappy Souls, who have not a Knowledge or practical Faith of this Mystery, are directed wholly by the Principles of corrupt nature, by the Suggestions of Flesh and Blood, by Self-love and the Maxims of the World, and thus show themselves the Children of the First Adam; so true Christians, ought so powerfully to be influenced by the rules of the Gospel, in contradiction to all other Inclinations, as to evidence the being of Christ's Spirit within them, and consequently, that they are the Children of God. And is this the Character of Christians? 'Tis the Scripture Character of what they ought to be; they are all obliged to adore God in this Spirit, to live by this Spirit and walk by this Spirit: but so miserable is the State of Christendom at present, that 'tis enough to draw Sighs and Tears from all those faithful Souls who have any love for God or his Church, to see such a universal corruption amongst them; that there are great numbers living in the open practise of 'vice, so as to be far beneath the degree of Moral Heathens; and that others who have a horror of this wickedness and pretend to Piety, come yet so much short of what they ought to be, that instead of living by the Spirit of Christ, they live by the Spirit of Self-love and the World. Let but any one view the general method; how much there is every where, of Uncharitableness, Dissensions and Detractions; how great a Zeal for Interest and Parties; how little for Justice and Truth; how all generally seek themselves, admire Vanity and Follies, study their Pleasure and Ease, neglect Order and Discipline in their Families, avoid every thing that mortifies, and all works of Penance; and then observe the common Excess in Tables, Cloths and Furniture, &c. and then tell me, what there is in all this of the Spirit of Christ, or wherein a Christian can truly say, Abba, Father, whilst Christ is not the Father of any thing of this, but most certainly Self-love and the World: not that it can be expected, in this State of Corruption, a Christian should be wholly exempt from the effects of these evils; no▪ this is not a privilege even of the best: but yet so much is expected from them, as to have a dislike of every degree of Corruption, to which they are subject, to lament this their misery, humble themselves under it, make War against it, and by Holy Exercises of Piety and Self-denial, lessen or weaken it what they are able. But as for living in the professed practise of them, approving and supporting them, making the improvement of them their Study, the subject of their Thoughts, of their daily expense and Entertainment, and thinking themselves well in this Profession; all this is wholly disagreeable to a Christians Character, is not conformable to the Principles of the Gospel and St. Paul; and has nothing of the Spirit of Christ in it; being the life of the Natural Man, but not of the Spiritual: and while they thus far depart from the ways of Christ, following a Rule, which is not his, I desire them seriously to consider their State, and earnestly beg of God to establish them in a more secure way, where the solid effects of their Redemption may be more manifest in them.   

Sunday within the Octave of the Epiphany. EPISTLE.  Rom. C. 12. V. 1. ends V. 5. 
comform not yourselves to this World; but be reformed in the newness of your Spirit. This Lesson is often repeated, and 'tis nothing but necessary; it being a very difficult thing to live in the World, and not comform to it. Example and Custom are very powerful and make strong impressions on the Soul; and for a Christian to persuade himself not to do what he sees almost every body do, is the same thing as to stand against the violence of a Torrent; and yet 'tis in the midst of this Torrent every Christian is Born, in this he is Educated, and tho' he be not commanded to retire from it, yet he is commanded so to resist it, as not to be carried away with it: Nolite conformari huic saeculo. And were this obligation only in regard of Notorious Irregularities and Scandalous Vices, the task were not so great, because in this a Christian has the encouragement of great numbers, who so far espouse the cause of Virtue, as to oppose every thing, that is openly contrary to it, and so they are a mutual help and support to one another: But this Duty extending yet farther, to such disorders, which are not reputed contrary to Piety, and are the common practise of the greater number of Christians, who are esteemed regular and virtuous; this makes the difficulty almost insuperable, since by standing against these, he necessary draws on himself the odium of Particularity and Bigotry, and must, by consequence, be reputed to condemn all those, who live in the practise of what, by avoiding, he censures as not allowable in a Follower of the Gospel. And yet this is the task a Christian must undertake; even this part he must stand against as well as the former; not only resisting the professed and open, but also the more hidden Enemies of his Salvation.  
Amongst these I reckon all such Christians, who being no ways Scandalous, are yet possessed with all the Passions of the World, who admire Honours and Preferments, have their Hearts and Thoughts taken up with Vanity and the Solicitude of pleasing the World, have a love and esteem for things present, are fond of all Divertisements, study their own Ease and Convenience, are forgetful of the Goods and Evils of the next life, have a contempt for every thing that this World disesteems; In fine, have all their Affections and Thoughts of present happiness regulated by the conformity every thing has either to the love of themselves, or the opinion and esteem of this World. All Persons, whose just Character this is, I cannot but look on as People comforming to the World, that is, doing the very thing St. Paul requires all good Christians to avoid: and tho' their number may be very great, and their Reputation generally good, yet inasmuch as they take a course not agreeable to God's Word, their Authority and practise ought not to prevail on any, that tender their Salvation, to tread over their steps; but their method is little less to be apprehended, than that of notorious Offenders.  
The reason is already hinted; because 'tis declared against by Christ and his Apostles, the best Guides to Eternity; and if it be not expressly sinful, is at least such, as leads to sin, and evidently hazards Salvation: and therefore, as good Parents, who are Solicitous for their Childrens good, are not only careful to keep them out of the Company of such as are public Criminals; but likewise from the Conversation and Familiarity of those, who encourage Liberty and have no regard to any rules of Order and Discipline in their Families; because they know these are the steps to greater evils, and in such Company their Children receive such Seeds, which generally of course, grow up into all manner of Irregularities and Scandals: So those Christians, who are Solicitous for their own Eternal welfare, decline not only what is evidently sinful, but whatever leads to it; because they are sensible, this course carries them upon Rocks and Shelves, whence very few ever get off, but by shipwreck and the loss of all. For this reason, David is not only content to declare his abhorrence of all open iniquity: Iniquitatem odio habui & abominatus sum: But often repeats his Petition to Almighty God, beseeching him to keep him out of the way of Iniquity: Viam iniquitatis amove a me: and as often preys, that all his steps may be directed according to God's Word; Gressus meos diring secundum eloquium tuum. For he knew, that not only Iniquity, but likewise the way of Iniquity is to be avoided by God's Faithful Servants; and that if all his steps were not directed by God's Word, he should soon find himself out of the way. Now thus it is with all the ways of Self-love and the World; if they do not arise to that excess, as to be down-right sins; yet whoever walks in them without great caution, will soon find himself in the way of Iniquity, in the way of departing from God: it being impossible for a Man to serve and love Two Masters: and once a Heart is possessed with the love of the World, admires its Satisfactions and Greatness; will not the World soon have the command of such a Soul? And how then will it serve and obey God? No, God will in the end be forsaken and the World obeyed. And tho' this may not appear in every step of this disorder, yet 'tis what insensibly grows upon Men, and the unwillingness they have of beliving themselves to be in the way of Iniquity, is the occasion of their going on in this way, till they are wholly separated from God. 'Tis this Delusion in compliance with their Inclinations to Themselves and the World, is the ruin of Thousands; and of so many Great Families, that are wholly lost to Piety and Faith, I believe the Greater part may owe all their miscarriage to this inconsiderate Blindness. They begin at first with the love of Vanity and Diversions, and look on this as nothing but what Decency and Health exacts from them; they go on under this Cover, till all Order and Discipline is lost in themselves and their Families, and no moderation observed in their expenses: Hence the Time of Praying and Reading in the Evenings is often given to Company and Entertainments; and ill hours in going to Bed, oblige them to indulge themselves in rest and sleep next Morning; and 'tis well if they get to Prayers by Noon; and then, how easily are they diverted, or with what sloth and indevotion are they performed? And all this while, they say; Where is the Sin? Is it a Sin to play at Cards? Is it a Sin to be in Company? Is it a sin to retire late, or to sleep long when they want it? And if not sinful; what need of mending it?  
Unhappy Christians, to be thus running on to a Precipice, and think themselves safe, because they don't fall every step they take! Is it not by this way infinite numbers have miserable perished? And ought not this oblige you to put a stop to this unhappy course, where you have ruin before you? Change but the case from your Souls to your Bodies, and observe there how far you are from this Rashness? If you hear but of a River or a dangerous Way before you, where many have been lost, upon attempting to pass, you presently cry out; Hold, go back; take another way: And why so, are you drowning or falling? No, but if we go on; we shall come soon to this misfortune; who will venture, where so many have perished? And ought there not to be a like caution in the more important concern of your Souls, where you have so great danger before you; and, it may be, not only danger; but if you examine strictly, will likely find yourselves living in such a state, as you cannot reasonably judge safe to die in? For what is the whole method of your Lives, but loving and seeking yourselves? What is it but indulging flesh and blood; gratifying your own Corruption and Weakness; indulging disorderly and worldly Passion? Where is the Love of God? How do you love him with all your heart and with all your strength? How do you seek first the Kingdom of God and the things that are above? How do you walk in the Newness of Life? Where are you transformed into Christ? Where is his Life manifested in yours? Where is the denial of yourselves? Where is the worthy fruits of Penance? And yet is not this required of you? Is it not this the whole Gospel exacts from every Christian? Ask not therefore, Where is your Sin? For if you are not what Christians should be, you cannot possibly pretend an exemption from it: There may be great sins, without great Crimes: To be free from these latter, may make a Moral Heathen; but 'tis not enough to make a Good Christian. But this is a Lesson must be taught by Thee, O God; thy powerful Grace must prepare Souls to receive it: For a General Corruption has given such Authority to the Broad way, that thy Gospel is not now a Scandal only to Jews, but, I fear, to Christians also; who easily take offence at such Truths of thine, which agree not with their practise, and are like to make them uneasy: Remedy this spreading evil, I beseech thee; and since Thou hast commanded thy Followers not to comform to this World, but to be reformed in the Newness of Spirit, awaken their Souls, that they may truly understand it, and give them strength sincerely to practise it.   

II. Sunday after Epiphany. EPISTLE.  Rom. C. 12. V. 6. ends V. 16. 
THis Epistle is an abridgement of all Christian Duties; to red it over and consider it, is Sermon enough for one day, and may serve for the Measure of a Christian life; happy they, who live up to it; but they cannot be so, who take no care to observe it. Let all then be attentive, and examine themselves, as they go along, for none can pretend to be unconcerned; and as often as they desire to know the true state of their Souls, let them come to this Rule.  
The First thing required is General; That all Christians would consider the State, wherein God has placed them; as likewise those Gifts and Graces, they have received, so as to be Faithful in the good use of them, and solicitous to discharge well that particular Duty, to which every one is called. 'Tis meddling with other Peoples concerns, and the neglect of our own, is the occasion of great miscarriages and disorders; and whoever designs seriously either quiet of mind, or to be free from distracting thoughts▪ or to perform well the obligations of their state, must first consider what those Obligations are, then make them their Business; and having fixed these bounds, pass them not, except only when Necessity or Charity dispenses with them: All beyond this is generally nothing but the effects of Curiosity, or a busy Temper, and greatly prejudices that Freedom of Mind necessary for the due performance of all Spiritual and Temporal Duties: For all Dissipation of thoughts being the Christians hindrance, the occasion of it ought to be cut off, as much as may be, and ever be resisted as a Temptation. Our unavoidable Distractions are too many; there's no need of adding to them.  
This advice is by the Apostle first applied to Pastors; That they would confine themselves to their Ministry; not charging themselves with the administration of temporal Affairs or Secular Employs; but wholly take up their time and thoughts, in Expounding, Instructing and Exhorting. The Ignorance and 'vice of the World make the practise of these Duties indispensible; and they who have undertaken this charge, and either omit them thro' Sloth, or let other affairs take place, are not Pastors but Idols: as habent & non loquuntur.  
Then 'tis applied to all, who have any sort of Superiority; That they would be solicitous in satisfying the respective Obligations they have taken on them. Here all Magistrates, Officers, Parents, Masters are concerned; there being not one of these Characters, which brings not a burden with it, extending their care beyond themselves; and if their Solicitude be not of equal extent with their Obligation, they are wanting in their Duty, are not just and faithful Servants, and therefore cannot be Good Christians.  
The Apostle then gives direction in particular Duties belonging to all Christians.  
1. As to Giving of Alms: Qui tribuit in simplicitate: Requiring all distribution of Charity to be performed, not on human respects or for vanity but in singleness of heart, regarding God alone and the Necessity of our Neighbour. Hence those, who have the disposing of any Common Collection, the recommending to Hospitals or Funds, or benefice, &c. ought to have this essential quality of doing all with simplicity of heart, letting those take place, who are best qualified, and come nearest the design of the Giver: For if any Favour or Interest determines the choice, this is not what is prescribed, but double-dealing. And as for such, who being in Trust for the Poor, as Collectors or Overseers, and either enrich themselves by their Stock, turning it to their own advantage by defrauding them; or expend any part of it( beyond what is strictly allowed) in Treats and Taverns, and set the charge of their Entertainments on the Poor's Score, this must be an abomination before God, and an injustice, against which the Crys of the Poor call aloud for Revenge. S. Paul adds to this, that all Voluntary Alms and Works of Mercy, ought to be done with a cheerful heart; Qui miseretur in hilaritate. It ought to be a joy to Christians, that God will accept of them to be the Instruments of his Providence, in assisting his Servants and Children; and that by this, they have a Means of exchanging their Temporal Goods for Eternal: 'Tis a double Mercy to relieve the Distressed by Alms, and Comfort them in the manner of doing it. All sharpness and harshness to the Poor is in this condemned; they are to be helped with Cheerfulness; and when refused, it must be done with Sweetness: They give an Alms, who Compassionate them, if they cannot otherwise assist them.  
2. He requires, that all Christians in their Friendship and love to one another, be sincere, without dissembling, flattery or design of Interest: That they regard one another, as having God for their Father, and being all Members of Jesus Christ.  
3. That they have a horror of all that is Evil, and a love for all Good: For how can they be faithful Servants of Christ, if they espouse not his interest, or abandon him to gratify themselves?  
4. That they have Charity for every Neighbour, and a Tenderness truly Fraternal; this ought to be Holy, as being a branch of the love of God, and therefore not to be corrupted with unbecoming and sensual Familiarities: It ought to be Humble, and therefore ever watchful to prevent others in the common Testimonies of Deference and Honour.  
5. That they be Vigilant in every Duty, and Fervent in Spirit; because they serve God in whatever they do; they serve him, whose Eye is ever upon them; and sloth or neglect can never prevail, but they must be wanting to Justice or Charity.  
6. That they have always Comfort in the Hope of Eternal Life: And therefore a Christian's principal satisfaction ought not to be in the agreeable sweetness of Friendship, nor in the Enjoyments or Goods of this Life; but in the hopes and expectation of the Goods to come: And the Comfort grounded on this Hope is not to be lost, in the midst of tribulation and distress: In tribulatione patients; the prospect of Eternity, must take off from the weight of these momentary evils, and be the support of a Soul, till its deliverance comes.  
7. They must be Fervent in Prayer: Orationi instantes: Because 'tis by this Holy Exercise they are to obtain of God what they want: One would think the Necessity of our condition, the uncertainty of our state; our Circumstances of having an Eternity before us, without any possibility of returning, if once we miss our way, &c. should oblige us to Attention, Constancy and fervour in our Prayers, for the obtaining help of him, by whose Grace and Power alone, we can be secure against the dangers of our state. But here's the subject of our misery and confusion: We know our own Weakness and infinite Necessities, and yet are so stupid, as not to ask for help, let every trifling fancy take off our thoughts from this so great concern; and too often, by our irreverence and indevotion, shut his hands against us, of whom we pretend to ask for relief. 'Tis an afflicting thought to consider, how many provocations are given to God at the very Altar, the very place of Mercy; and to reflect on the great indecencies in the Congregation in time of public Worship, is enough to believe, that great numbers, who come there, leave their Reason and Faith behind them: For who can imagine, that has either, that sensual Gazing, idle Tattling, and designed Vanities are becoming Entertainments of Souls in their Addresses to God? Or can these expect Blessings, who in their way of seeking them, exasperate him, who is to be the Giver? These go to the place of Prayer, but certainly without a sense of their Necessities or of their dependence on God; and being so far from what the Apostle requires, are in danger of carrying back Curses instead of Blessings; and where then shall these find pardon, who thus before the Mercy-seat increase the number of their sins? Fervent Prayer is the exercise of Christians; but where is the Christianity in the practise of this Intolerable Insolence?  
8. They are to relieve the Necessities of God's Servants and practise Hospitality: How does this agree with expensive Entertainments? If spending Money to feed our Vices, support ou● Liberties, and satisfy the disordered inclinations of our Curiosity, Vanity, Ambition and sensual Appetites had been commanded, I see how faithful Christians would have been in observing it. But when these Corrupt ways devour now what is commanded to be given to the Necessitous and Strangers, it may be easily imagined, what accounts these will make up, who practise it: Let them have a care they be not cast out with Thieves and Murtherers; their Profession and Sin being much the same.  
9. They are to Bless those that Persecute them: Animosities, Malice, Hatred, Imprecations and Ill-wishes are to be renounced by the Followers of Jesus, who dyed Praying for his Persecutors: And yet how much is there of this corruption amongst those, who say, they follow him?  
10. They are to partake in the Comforts and Afflictions of their Neighbours, be united in the same Sentiments; not seek what is esteemed great in this World, but accommodate themselves to what is reputed Mean and Humble.  
These are some Principal Duties recommended by S. Paul to all Christians; and yet, O God, in how very few are they found? All have the Name, but few the practise of what they undertake. It ought to be the subject then of this Days Exercise, to examine ourselves by this Holy Rule, and truly resolve to use our best endeavours in order to our comforming to it. 'Tis something to red and Think, but without Doing more, our Work will only be thought of, but never Done.   

III. Sunday after Epiphany. EPISTLE.  Rom. C. 12. V. 16. ends V. 21. 
THis is a continuation of the foregoing Epistle, and the Subject of it are other Duties, which ought to be the practise of every Christian.  
The First, is a recommendation of interior Humility: that the Christian be careful, not to be Wise in his own Opinion: Nolite esse prudentes apud vosmetipsos. Men are very different in their Capacities and Abilities; and yet 'tis permitted to none to glory in the advantage they have above their Neighbours, since whatever it be, it is the Gift of God and belongs to him; and is ever under a perpetual necessity of being directed and applied by his Light and Grace for the discerning the Truth. It is often in need of being improved and enlarged on many occasions; and otherwise all Human Light will prove a Principle of Error, and by avoiding one inconvenience, will led into another. We are therefore all in a total dependence on God; our confidence must be in the conduct of his Wisdom and not our own, without this we cannotpossibly avoid going out of the way: Wherefore, instead of esteeming ourselves wise, we are rather to consider ourselves as Blind, and as having no other means of going right, but by demanding and following the direction of God. Hence all those ought to be very jealous of themselves, who on the confidence of their Abilities and Knowledge, undertaking to be their own Expositors in Mysteries of Faith, and their own Directors in the difficulties of Conscience, withdraw themselves from that Authority and Help, which God has appointed to secure them against all the mistakes of their own Thoughts. For it being the effect of God's Goodness, who knows the weakness of Man, to appoint him Guides for his Direction; it can be only the effect of Man's weakness, either to distrust or think such Guides unnecessary, upon the confidence of his own light. This weakness in some is Obstinacy, in others Passion and Discontent, in others immoderate Fears and Scrupulosity, in others a reserved Temper: But whatever it be, 'tis always unhappy, depriving a Christian of that better light, which Heaven has ordained for him; 'tis always the fruit of open or some hidden pride, which puts him upon dangerous byways, when there's a plain Road before him. For when God has commanded us to captivated our Will, in obedience to his Law, by self-denials, and our Understanding to his Truths by Faith; this shows our Weakness, and that to be a true Christian one must be truly Humble; and there can be no safer way, than to follow the same method in all the difficulties of Human Life; it being most suitable to the Divine Providence, and most comfortable to us in all our Infirmities and Darkness; and nothing can so easily draw upon us the effects of our own Folly and Indiscretion, as to be Wise in our own Conceits.  
The Second is a Duty of Charity, Not to return evil for evil: And whoever observes it not, does himself a much greater injury, than what he resents as done him by his Neighbour. The evil receive▪ d can be only some Temporal Inconvenience; but evil return'd, is the evil of sin, which to a True Christian is the only evil he knows: And therefore it must be ever unreasonable for him to bring this mischief on himself. This Duty the Apostle repeats again in other terms, forbidding Christians to revenge their own cause; and he gives the reason; Because God has reserved all Vengeance to himself: He then that receives an injury with patience, puts his cause in God's hands, and certainly gains him on his side: But he that undertakes to revenge his own Quarrel, is an unjust Usurper of a power, that belongs not to him, and in this makes God his Enemy, so that instead of one, he complained of, by his own ill management he has now two.  
Wherefore the Apostle presses the same in a Third Duty, requiring Christians to preserve Peace, as far as in them lies, with all. Here's a Condition put; because there are some so perverse, as to hate Justice and Truth, and will take offence from those, who espouse their Cause; which however is not to be abandoned on the apprehension of their displeasure: In this case Peace is often broken, and Good Christians are engaged in it, tho' not in the guilt, since, bating the excesses of indiscreet Zeal, there can be no transgression in being Advocates for Justice or Truth. But then care is to be used not to cover all the effects of unreasonable Passion with this Plea; for since none Quarrel, but with the presumption of Justice on their side, they may hence think to justify all their heats: But S. Paul removes the ground of this pretext, by informing us, that peaceable Methods are the most effectual for defending the cause of Virtue, and that there's no need of breaking Charity to maintain Truth. All Men cannot be of the same judgement at all times; Temper and Constitution lay the ground of Difference; Education, Custom, Interest, Favour or Self-love put a great bias on the Inclination, and this on the Apprehension and Reason; hence Right and Truth being very differently conceived, their Cause is espoused by all Parties, and all go different ways: And since whatever favours one side is prejudicial to the other, hence dislikes creep in, these grow up to Animosities, the Parties begin to regard one another as Adversaries, and then the Passions being excited, these draw in the Reason to their support, all is filled with Quarrels and Heats, and Christian Peace is at length quiter broken.  
Wherefore S. Paul supposing it will be the case of every Christian to come into these Circumstances, does not allow him to meet heat with heat, or encounter Passion with Passion; but rather requires him to yield, if the controversy be of things indifferent; and if it be a Right that is to be asserted, to do it with the Arms of the Gospel, with Humility, Patience and Sweetness: This being the only way allowed to Private Persons of gaining Victory, and triumphing over Adversaries. In this Posture they are best able to manifest the right they have, since being free from Passion, they are more composed, and have a great advantage in the liberty of their own Thoughts: They are out of danger of exasperating their Enemy by fierce and provoking Replys, and may likely calm and sweeten him by their Moderation and Temper; for tho' violent Opposition seldom makes Men just and reasonable; yet mildness often does it: And if they prevail not, they have at least the Satisfaction of the Humility and Patience they have practised, which may balance, if not wholly take off the trouble of the injury received: For 'tis no small comfort, to enjoy an undisturbed peace and tranquillity of Mind, without which they cannot possess God or their own Souls. Christian Prudence therefore, without any other Motives, is enough to oblige us to proceed with Patience under all provocations, and to convince us, that Choler, Opposition and Revenge, are treacherous succours, which instead of relieving, always help to increase our Evils.  
And now having these Prescriptions of Moderation and Peace left us in Holy Writ; nay, it being there commanded us, to return good for evil, to feed, cloth and assist our greatest Enemies, and thus overcome evil with good, is it not very strange, to see so very little of this practised, but that Contentions, Anger, Impatience and Revenge are the common methods of the Professors of Christianity; that every little trifle puts them upon these, whereas 'tis their Duty to bear all Extremities, without the breach of Charity or Peace? May we not therefore justly fear Good Christians to be very few, since without considering the manifold Transgressions against other Precepts, the Offences against this one Duty excludes such vast numbers from all solid right to this Title of being the Children of God, and True Followers of their Master? Remedy this evil; we beseech thee, O God; and since thou hast appointed Charity to be the Character of thy Disciples, grant that all, who make Profession of being so, may faithfully practise what Thou hast commanded, and in this distinguish themselves from all others.   

IV. Sunday after Epiphany. EPISTLE.  Rom. C 13. V. 8. ends V. 10. 
HE that loves his Neighbour has fulfilled the Law. Eternal Happiness depending on the fulfilling the Law of God, 'tis no small comfort to find the whole extent of a Christian's Duty abridged into the narrow compass of one single Point, by which every one is made capable, without distraction or confusion, of examining into the state of his Soul, and discovering how fair he stands for the obtaining that Inheritance to which he pretends. And as for the Negative part, there needs no examining at all; for if Loving our Neighbour be fulfilling the Law, 'tis demonstration, that whoever is out of Charity with any Neighbour, fulfils it not, and consequently living in disobedience to God, must look on his Title to that Inheritance to be very weak, if not wholly voided, which is promised and settled, not on Rebels, but on Faithful and Obedient Children. For Heaven is not to be obtained, but on those very Terms and Conditions, which he has appointed, who is sole Proprietor and Master of it: And since this here mentioned, is what he indispensably requires, a breach of it must be a forfeiture of all Right and Claim.  
But now to give a like satisfaction to the Affirmative part, is more difficult: for tho' it be indisputable, that whoever loves his Neighbour, fulfils the Law; yet 'tis not so very easy to determine, who it is, that loves his Neighbour, as here required; it being a matter subject to variety of mistakes. And, first, 'tis evident Common Civility is not the practise of this Love, nor a sufficient proof of a Heart being possessed with it: for this is too often grounded on respects purely Human; as in Persons of Quality, who are exact in all its niceties, to show their Education and Politness: others of lower rank are industrious in all its points, to gain something of a like esteem and add to their Reputation. And in all Conditions great numbers have no other motive of being Civil to all, than the fear of that Prejudice, which otherwise they may bring upon themselves, by being wanting in this part of breeding, in being despised, ridiculed and Slighted. Vanity is another root of Civility in too many, who are pleased in the numbers of their Visits, and therefore are Civil to all, that in all accidents of Misfortune or Success, they may be followed with Crowds to Condole or Congratulate with them: 'tis the same in others, who by this means have the more frequent opportunity of going to such Acquaintance, where they hope to meet Company, who may admire their Riches, Beauty, or quaintness of Address. Idleness and Custom is another motive of Civility; many have nothing to do, and therefore by this way draw Company to pass their life away with less uneasiness to themselves: and others practise the same, without any other reason, but because 'tis the Fashion. Now in all these, who are thus Obliging and Civil, and have the repute of the World, 'tis plain, 'tis not the love of their Neighbour, but Self-love that moves them, since in all they do, they only seek themselves, which cannot possibly be that branch of Charity, here described to be the fullness of the Law.  
Secondly, 'Tis evident, that Affability, Sweetness, or Common Friendship is not this love of our Neighbour; because the two former have many times no better foundation than those above; Vanity, Interest, or Self-love; and therefore, however they may render Men complete and Acceptable, yet they cannot make them Virtuous. 'Tis generally the same as to Ordinary Friendship; for tho' there may be such a thing as Holy Friendship, which S. Francis Sales commends; yet Ordinary Friendships, are nothing but an Honourable sort of Trafic, by which Men design to make some advantage answerable to their different Pretensions or Passions: So that if it be not some Interest that promotes it, 'tis many times a Sensual Affection, which ushers in, under a pretended Innocence, such mischiefs, that instead of fulfilling the Law, it always weakens, and often ends in the open violation of it.  
The Love of our Neighbour then, that is the Fulfilling of the Law, is nothing of all these; but it is a Branch or Extension of the Love of God, by which a Christian desires for his Neighbour the sovereign Good, desires God to his Neighbour, and his Neighbour to God. This Love begins in God, and from him flows upon all that bear his Image, that are Created by him, for the enjoyment of Eternal Happiness, and are redeemed by him, for the obtaining that Possession of Bliss. This Love is the Accomplishment of the Law; for tho' it requires not any express reflection of thought, or sensible affection, by which the heart is carried with inclination towards every one; yet it absolutely requires a certain motion of the Will, by which it is inclined to desire and procure the good of every Neighbour, and is averse from every thing that may do him harm: And thus it fulfils the Law; for he that thus truly loves his Neighbour, cannot injure him, neither in his Goods, nor in his Reputation, nor in his Life, nor do him any sort of injustice. Hence 'tis plain, the Love S. Paul speaks of, is not a barren and unactive Love; but such as is ever in readiness to follow the Commands of God; such as puts a restraint on the Will, in regard of whatever is forbid, and bushes it forward, to discharge all the Dutys of Justice and Charity.  
'Tis a Love always inclining to give relief to every Neighbour, considering the Person of Jesus Christ in every one that is in distress, and that whatever is done to them, is done to him. And tho' this Love has bounds as to its outward effects, since one Charity may be inconsistent with another, and Obligation to Family or Children, and oftentimes Sickness or Inability may either greatly limit, or render them wholly impracticable; yet 'tis always careful that neither Luxury, nor Ambition, nor Vanity, nor Covetousness, nor a Distrust of Providence, set bounds to the exercise of its Charity, either by disabling or shutting its hands. But as to the Interior effects, which are never inconsistent, it is ever diligent in the practise of them, having always sincere Desires of assisting those, whom otherwise it cannot help: And therefore it continually preys for every Neighbour, suffers and bears with them: And these, no question, are great Alms in the sight of God, and such as will have the Reward of all those Actions, which their Circumstances made them uncapable of performing.  
Secondly, 'Tis a Love, which produces a Patience without bounds, and such as is invincible under the greatest Provocations; forgiving injuries, not only seven times, but seventy times seven. For there being none so great, which any Neighbour can do us, but what is capable of the Divine Mercy; therefore the Christian, that has Charity, preys that every such Neighbour may find this Mercy: And consequently can never dispense with himself, in not forgiving him; since 'tis impossible, he should hearty pray, that God would pardon him, and he, on his part, refuse the pardon, which he asks for him of God. And tho' he may be discouraged with the apprehension of his Neighbour being profligately wicked, yet since, whatever his wickedness be, he is certainly miserablee too, 'tis with this consideration God will have him look on every Neighbour, so to excite his compassion towards him: There being no sufficient motive to conclude any irrecoverably wicked, till an impenitent Death has rendered all amendment impossible.  
This is the Love, and these the Conditions of it, which fulfils the Law: Grant then; O God of infinite Goodness and Love, that in seeking this rich Jewel, we may not be deceived with Counterfeit and false pretences; that we may never believe we have it, till we are convinced by its effects, in being desirous and ready to assist, suffer and pray for every Neighbour: Till we find, that no injuries are able to shut our hands or hearts against him: This is the Charity, Blessed Redeemer, of which thou hast given us example, and 'tis in this alone we can be secure.   

V. Sunday after the Epiphany. EPISTLE.  Colos. C. 3. V. 12. ends V. 17. 
LEt the Peace of Christ rule in your hearts. The Peace of Christ is that, which the World cannot give. There may be great Satisfaction in the Goods and Enjoyments of this Life, in a plentiful estate, in Children, in Friends, in Honours, in Reputation, &c. but nothing of this is the Peace of Christ; for all these are common to the Heathen and Unbeliever as well as the Christian; and if the Christian finds Peace in them, 'tis the Peace only of the Natural Man and not of the Spiritual; 'tis a Peace, which recommends the World to him, and him to the World; but is no argument of his being a Member of Christ, or at peace with God: 'tis a Peace which the World gives, and the World can take away; since upon every Fright or Change that happens, 'tis wholly lost, and, like the House built on the Sand, is overthrown by a Storm; and in this plainly shows, on what Foundation it stood; not on Christ, but the World: And therefore however desirable it may be to Sense and Nature, which ever seek such deceitful Goods; yet there is no such real advantage in it, that he is ever the better Christian that has it, or the worse that has it not. 'Tis true, if we regard the common Judgments of Men, they have no other Rule in pronouncing a Man Happy, but in proportion to these Worldly Enjoyments, which he possesses: And so of course, they conclude him Miserable, who has them not. Thus the World judges; but as this deceives others, so likewise it is deceived itself: The Gospel declares its Error, and the Good Christian finds the sensible experience of it; who seeking Heaven feels a distraction in all that's Worldly; and that if he cannot, in spirit, separate himself from what he possesses of it, he becomes Miserable in the very enjoyment of that, for which he is reputed happy: So that all of this kind is so far from bringing him true Peace, that it becomes a danger to him of destroying all inward quiet. He knows what powerful Charms these are to corrupt Nature, and if they prevail so far, as to gain possession of his heart, the love of these diminishes the Love of God; their dazzling light darkens the light of Heaven, and tho' some superficial comforts attend this state; yet whenever he reflects with any serious thought upon himself, he then discovers a real misery within; he laments his great disorder; loses all Peace; and nothing but not thinking can moderate his sighs and Tears: And if he ever resolves to recover his internal quiet; he knows there's no other expedient, but what the Gospel prescribes, by really, or else in Spirit, renouncing whatever he enjoys: And thus in the midst of Worldly Blessings, courted and admired by all, he hearty envys their better state, who living obscured and hide from the Worid, enjoy what's sufficient to support nature, but have not enough to disquiet or draw their hearts from God.  
The Peace then of Christ is not the effect of this kind of Blessings, but consists in a well ordered Conscience satisfied in all the accomplishments of God's Will, and rejoicing in the Hope of Bliss: This is the Peace, the Apostle desires, should Reign in every Christian's Heart. He would not have it be only there in Thought, or in an unsettled way, as the effect of some Holy, but passing glance; what he requires, is, That it should be fixed, and like an Absolute sovereign, command and over-rule all other affections and Passions of the mind whatever may appear, and seditiously strive to gain possession of that Post. He would have it so powerful, as to maintain its right and ground, in all Disappointments, Troubles, Losses, Afflictions in Life and Death. For in all these the Will of God appearing, however disagreeable they may otherwise be, yet still that Peace, which is built on the fulfilling God's Will, is to stand its ground. For, if a Christian, that daily preys; Thy Will be done, only then finds peace within, when every thing prospers and goes on smoothly according to his wish, and upon every Trouble, yields under the disorder of an unquiet mind; 'tis plain, his Peace was only the effect of his own Will being done, and not of God's. For since the Will of God is equally in all that happens of this kind, tho' all cannot be alike to Nature, yet 'tis the Christian's Task to embrace all that comes, and still preserve his Peace: for since by Faith he discerns these Truths; That God ordains and governs all; that nothing happens without his Providence; that in whatever comes to pass in the World, he either exercises his Justice or his Mercy; that no Creature has any power, but what he gives; that all are either the Instruments or Ministers of his Decrees: In this he discovers sufficient Reasons to lay the foundations of a lasting Peace. For he always finds it reasonable and best, that God should govern and he obey; that God should guide and he follow; that he should comform himself to God's Will, and not desire, that God should submit to his; for that God's Will being always Just, always Holy, it is likewise always Adorable, always worthy of his Submission and Love, tho' in its effects it sometimes proves uneasy and troublesome; and therefore he cannot disapprove or find fault with it, without being Unjust, because 'tis all what Justice itself does. Thus ever discerning the Will of God in all that happens, the sight of his Justice and Majesty checks all his Complaints and Impatience, and never permits him to go farther, in the most afflicting difficulties, than with David to cry out; I held my peace and was humbled, because it was Thou, O Lord, didst it.  
And 'tis not to be wondered, he finds peace in the evils of this Life and the contradictions of Men, since he preserves the same even in his Spiritual Infirmities, in his failings and faults, and in the contradiction and war of his own Passions and Thoughts. He labours, by a watchful diligence, to remedy all his Wilful faults, as well as he can; and humbles himself under all such as are involuntary; he suffers whatever he cannot tell how to remedy; and since 'tis God's Will, he should be in the World in this manner and with these Conditions, he quietly submits, waiting on the Goodness of God for his perfect Cure, when he shall please to grant it. Thus the Peace of Christ always rules in his heart, and is ever victorious over all trouble; nothing appearing more certain to him, than to conclude, whenever he is sensible of Trouble, that it is God's Will he should defend himself from it, as being nothing but a Temptation, which hinders the Soul from acting, brings discouragements and a kind of sloth ever with it, & prevents the well doing all Duties, that then belong to him; and no pretexts are to be admitted for yielding under it: For Trouble, Anxiety and Dejection are always evil, and 'tis a most pressing obligation at all times to stand against them. So that I here most earnestly recommend it to all, not only in regard of those Disquiets occasioned by some affliction; but likewise of those many Oppressions and Dejections, which are the effect of Constitution, and are rather an Indisposition or Distemper, than the consequence of any real evil: For these being as pernicious to all Christian Duties as the former, must with an equal care be resisted, whilst they destroy all inward Peace, which we are bound at all times to preserve. 'Tis even in these too a Christian ought to consider the Will of God, and look on them, as exercises he is pleased to sand him, for the trial of his Submission and Patience: And he that accustoms himself to rest and be satisfied in the fulfilling God's most Holy Will, by degrees will find rest in these too, and be in a way of diminishing, if not wholly removing them; since a Submission to God has ever the Blessing of interior Comfort attending it, and thus the Peace of Christ will be preserved. Instruct all thy Faithful, O Blessed Redeemer, in this Lesson: Divert them by thy Grace from seeking the Peace of this World, and direct them to a better, such a Peace, which they learn from Thee, In thy perfect submission to thy Father's Will; a Peace, which may make them victorious over all Troubles, and secure them against all snares: Teach them to embrace thy Will in all things; this will give Rest to their Souls, a Rest, which will be consummated at length in Thee.   

VI. Sunday after Epiphany. EPISTLE.  1 Thes. C. 1. V. 2. ends V. 10. 
WE give thanks to God for you all without ceasing, remembering you always in our Prayers. An excellent Lesson of Gratitude and Charity; evidently showing what a deep impression the Blessings of God had made in the Soul of this Apostle, and how great a Solicitude he had always for his Flock. Two necessary Duties for every Pastor: for if God gives a Blessing to their Labours in doing good to their Flock, 'tis but just they should with Gratitude daily aclowledge, whose Blessings they are; and to omit this point, as it argues their being either Forgetful or Insensible of the Mercy; so it may easily shut God's Hand against them, and be the occasion of withdrawing his assistance, without which they can never hope for the like Success. But giving thanks for what is past, is not sufficient; for what can any Blessings avail the Flock, if there be not a continuance of them. They who aclowledge it an effect of the Divine Goodness, if by their means any have been reclaimed from the misery of Ignorance, Error or 'vice, know it must be the effect of the same Heavenly Bounty to secure those same Persons against all danger of relapsing; and that, considering Human Weakness and the powerful Enemies of this Mortal State, all promising beginnings and greatest improvements will come to nothing, if the Blessing of the same Hand, that begun, do's not perfect the work: Hence those Pastors, who have seen any fruit of their labours, are Solicitous; with St. Paul, to beg God's Mercy on all those, who have received benefit from their endeavours, daily remembering them in their Prayers, and begging God to be their Protection against the dangers of their own weakness and the Solicitations of all Enemies. And truly whoever considers the infinite miscarriages of the Flock, for want of this Divine assistance, in the numbers of those, who after zealous and fervent beginnings, have either return'd to the Vomit, or lost all sense of Duty, by giving themselves up to Habitual Sloth or 'vice, will find sufficient reason for the daily practise of this Charitable Devotion. And, no question, it was the sense of this danger and Inconstancy inseparable from this our state of Corruption, moved the Apostle daily to perform this Charity.  
And may we not in this discover some grounds of believing the Blessed in Heaven to pray before the Throne of God, in behalf of all those, they have left behind in this vale of Misery? For since this is the effect of Charity, and Charity, as S. Paul says, never ceases; nunquam excidit; but is much more perfect in Heaven than on Earth; it must necessary follow, that where it is more perfect, it cannot be more barren and unactive, but must be practised in greater Perfection. S. Paul and all Christians, whilst as yet in this imperfect state, knowing the great necessities and dangers of their fellow Members, cannot be supposed to have Charity, if they put up not their Prayers to their Common Father for the obtaining for them his help; and can it be imagined this Charity when raised in Heaven to a much higher degree, should do less? Those Blessed Souls now glorified, are still Members of the Mystical Body of Christ, they are inflamed with the Love of God, this Love is not more confined for being in Heaven, and therefore extends itself, as before, to all their fellow-Members; Fervent Desires of their eternal Good, are the necessary Consequence of this Love; and effectual Desires, cannot be separated from contributing to it all they can: Being therefore in presence of that inexhaustible Goodness, by whose Mercy they themselves were conducted thro' all dangers, and effectually desiring the same Mercy for all as are still in want, these Desires are accompanied with Prayers, for the filling up the number of the Elect. Thus all Good Souls whether in Heaven or Earth, being Members of the same Body, desire the good of this Body, and are united in Prayers, for the drawing down the Blessings of its Head on all that belong to it: And 'tis of these Prayers all Good Christians desire to partake, and desiring it they likewise Pray for it; that so, what is wanting thro' their infirmities, they may hope to have supplied by this common Charity.  
The Prayers then of others may be a help to Christians for the application of Christ's merits to their Souls; but 'tis only a help and cannot alone suffice. There are other particulars, which S. Paul commends in the Thessalonians, and at the same time recommends them to our care and practise: As  
First, The Works of Faith, that is a Faith active and lively, which manifests itself in the exact observance of all the Commandments.  
Secondly, A Firm Hope, which lets not go its hold of God under the severest trials: And  
Thirdly, A Laborious Charity, which takes pains for obtaining the Perfection necessary for the securing our future state. 'Tis in the constant practise of these Virtues consists a Christian Life, and consequently, by these a Christian ought to be distinguished from all others. So that 'tis not enough for one that professes this Name, to go on just in the same method, and doing the very same things, he would otherwise do, were he no Christian at all; but he ought generally so to act, that what he does, may be a proof of his Soul being influenced by these Divine Virtues. For as for the Lawyer assisting his clients, the Physician making his Visits, the Shop-keeper following his Trade, Servants working, Parents providing for Children and Family, &c. All this is nothing but what they would faithfully do, were they only Moral Heathens and no Christians. For tho' the careful performance of these common Duties may be all Christian Actions and very instrumental to the gaining eternal Life, if done upon due Motives and referred to God; yet since they may be all performed too upon other Principles, as of Interest, Custom, or the Inclinations of Natural Constitution, which strongly move some to a great exactness in whatever they undertake; therefore there's a necessity of something beyond this to discover with some assurance, whether a Christian proceeds, in what he does, on those better motives of Faith, Hope and Charity, which ought to have the direction of his Life, and may give testimony, that his Actions are the Effects and Works of these Virtues.  
And for this I know no better Rule, than for every one to observe, how they proceed in performing such Duties, which sometimes are contrary to all human interest, or at least have no such interest depending on them: If they are equally Solicitous and Faithful in satisfying these, truly they have then great reason to believe, that what they do, are the works of Faith, of Hope and of Charity: But if it appears otherwise in them; that they are ever diligent and zealous in all things, that have a prospect of some Gain or Reputation at the end of them; but in such as have no connection with these, and regard only God and his Justice and their Souls good, are could and careless; as in mastering their own Passions, avoiding the Occasions of sin, by depriving themselves of some temporal convenience, in maintaining the cause of Justice and Truth with hazard to themselves, in affording their Souls due nourishment in daily Reading and Praying, truly all Coldness and Neglect in such particulars, is enough to make them conclude, that Worldly respects have a much greater share in what they do, than the Faith or Love of God.  
For if a Pastor, Physician or Lawyer, there zealously gives attendance, where he has the encouragement of a temporal reward, and generally makes some excuse, when the Poor are to be helped, If Parents are careful to gratify their Children, in such things, which, like little Charms, are fit to gain or increase their Love, but omit all such ways, as are necessary to moderate their Passions and prepare them for a virtuous Life: If Servants are diligent under their Master's Eye; but are then wanting to their Duty, when they have no witness of their sloth: This is very near a demonstration, that all they do are not the Works of Faith or of Charity, but of Interest and Self-love. And what proof then can these give of their being Christians, who move not by the Springs or Principles of the Gospel, but go on in the very same method, they would do, were they no Pretenders to that Profession? And yet, O God, is not this the too general practise of those that own that Name? They say, they have a Faith of Eternal Goods, that they hope one day to be possessed of them, and that they Love Thee: But where are the marks of this Profession, whilst the Love of themselves and the Interest of this World appear so visibly in almost all they do? Omnes quae sua sunt quaerunt, I fear is their too general Character; and how canst Thou come to be their Eternal possession, who here take so little care to seek Thee? Give ear therefore, we beseech Thee, to the Prayers of all the Just, whether on Earth or in Heaven, who are ever solicitous for the welfare of their Brethren, and thro' the infinite merits of thy Only Son, grant in the plentiful effusion of thy Grace, an effectual remedy to this evil.   

Septuagesima Sunday. EPISTLE.  1 Cor. C. 9. V. 24. ends C. 10. V. 5. 
RUN so that you may gain the prise. With this Day the Church begins her Preparation for the Solemn Fast of Lent now approaching; and by the Purple Colour of her Vestments and silencing the usual Allelujahs and Hymns of Joy in her public Service, she seems to expect, that by a general Humiliation and Mourning, her Children should prepare for this great Fast, that by this way, they may obtain that grace, which is necessary for their due observance of it, and reaping that benefit, which she designs them in satisfying the Justice of God, and being cleansed from all their sins. For this end is proposed to them in this Epistle the true state of Christians in this life; and the true Spirit, by which they are to prevent all the mischiefs of it occasioned by their own Infirmities and wickedness. Their State is represented by the Apostle, in Men running a Race, where, he says, All run, but all gain not the prise: Wherefore, says he, so run, that you may gain it. We are all now actually upon this Race, all hastening to an Eternity: There's proposed a prise of Everlasting Bliss: And who shall gain it? Only those that run well. 'Tis a point therefore every one ought seriously to consider this Day, and see, whether they make any advance towards it: Following the Allusion will be some help for their making a true judgement of themselves. For, as in a Race, those who run from the Mark, are not in a possibility of winning, if they turn not their course; but the more they go on, the farther they are out of the way; Those, who fall, are in a like impossibility, if they rise not again and with new Vigour pursue their Course: Those who are at a stand, or go out of their way, are in evident danger of losing the prise, if by extraordinary diligence they regain not the ground and time that was lost: and only those stand fair for the Crown, who are ever careful with their best speed to advance. So it is with us in the Race of this life; and in proportion to this, may every one judge of himself. Tell me therefore, dear Christian, what is thy State: thou art on thy Race; and believest Heaven the recompense of those that win: How is it with thee? Dost thou make forward apace? Or art thou quiter at a stand? dost thou go out of thy way? dost thou lye down in Despair? Or dost thou run still farther from what thou pretend'st to gain? Living in a sinful State, is running from the Mark, and with thy back towards God and Heaven: An immoderate affection of Creatures, tho' in themselves lawful, is going out of the way: Sloth and Tepidity, is standing quiter still, if it be not worse: Anxiety and Dejection, is lying on the ground: and only the Love of God, a Zeal for his Law and a sincere Repentance after Sin, is that which carries thee forward on thy way. Consider now; art thou running forward or backward? Art thou at a stand or going out of the way? The time granted for finishing the Race is not long; when death comes, it will then appear, where thou art; and as thou art then found, so it will be with thee for ever: And will it not be a terrifying instant to thee, if, when the time of thy Race is expired, it shall be then found, thou hast scarce ever seriously begun it, or after a fervorous setting forth, hast permitted trifles to stop thy course, or quiter put thee out of the way? 'Tis this misfortune the Church as a Tender Mother Solicitous for all her Children, is desirous to prevent: and having reason to apprehended great numbers to be under these ill-circumstances, and that very few can pretend an exemption therefore She here lays before them such means, as may be effectual for regaining the time, whatever has been lost, and removing such Obstacles, as have hitherto been a hindrance to them in their way, and may be a great help for happily finishing that part of their Race, which is yet to come.  
The first thing prescribed is included in those words of S. Paul, where he says, That those who pretend to carry the prise in any public Game abstain from all things, that may be a hindrance to them: And if they observe this method, who contend for a Corruptible Crown; how much more ought Christians to do the same, who are engaged for a Crown that is incorruptible? 'Tis the apostles inference, and carries with it this advice, that all Christians, who think in earnest to gain this Crown, are under a necessity of practising a like Rigorous Abstinence, such as not only regards their Diet, but every thing, which they experience to be a hindrance to them; Ab omnibus se abstinet. 'Tis the misfortune of this mortal State, that our Inclinations being corrupt, led us, not only to what is inconvenient and dangerous, but likewise inconsistent with the well finishing our Race; and 'tis the indulging and following these, puts as many as are put by, quiter out of their way: Hence is the occasion of all the stops and stands we make, hence all the hazard of losing the Crown▪ Now if our Misfortune be in Following, our Happiness must be in Denying our Inclinations, which the Apostle calls Abstaining; and 'tis only thus we can hope for success. Every one must consider for themselves, in what particulars this Abstinence is principally to be practised: Their general and most repeated Faults will be their best direction; it may be in the Government of the Tongue, of the Eyes, or the Affections; it may be in regard of Company, Divertisements or expenses; it may be in the moderation of Passion, Fretfulness, Vanity, Covetousness, Self-love; in the overcoming Animosities, Ill-will or Sloth. wherever the Excess has been, there must be now the Abstinence. This is the Gospel-Expedient of Self-denial, necessary for removing all Obstacles out of our way, and to put us in the best method for coming to a happy end of our Race, and gaining the Crown.  
But if ill Habits prove obstinate and will not yield, neither must a Christian yield to them, but is under a kind of necessity of taking some more rigorous way, as may be advisable by those, to whom it belongs to judge of this leprosy and prescribe its Cure. The Example of this Apostle is Motive sufficient, who being then upon the Race, as we now are, Ego quidem curro, and not wiliing to hazard any thing in this important affair, tho' we know not of any necessity, yet for greater security, practised this advice upon himself. I chastise my Body, says he, and bring it into subjection; lest, while I preach to others, I myself should become a Reprobate. Now if this great Apostle thought not fit to dispense with himself in this kind of Mortification, how vain must the arguments of our Presumption, Niceness and Self-love be, in favouring and exempting ourselves, who stand so much more in need of it? If he, whose Life was the continual practise of a most laborious Charity, who otherwise suffered so much in Fasting, Watching, in Prisons and repeated Martyrdoms, thought himself not yet secure enough, but still added voluntary Mortification to all the rest, what can we pretend? 'Tis a terrible Lesson, and such as must necessary raise Confusion, where it does not move to imitation.  
In this double Prescription the Church prepares us for Lent, and lets us know, what is expected from us. And do Thou, O God, we beseech Thee, inspire all thy Servants with such a true sense of their State, and with the resolutions of using such means, as may be now seasonable, and most effectual for finishing well the Race in which they are. Grant they may not run, as it were at hazard, by losing the sight of the place, to which they pretend to go: Grant they may not fight, as it were beating the Air, in presuming to overcome, without mortifying their Sensuality and Concupiscence; but that they may so diligently pursue their Course, that at the end they may gain the Crown.   

Sexagesima Sunday. EPISTLE.  2 Cor. C. 11. V. 19. ends C. 12. V. 9. 
I Have suffered in labour and trouble, in much Watching, in Hunger and Thirst, in much Fasting, in could and Nakedness. The Subject of this Epistle, are the Commendations of St. Paul, and such as he gives of himself, a thing seemingly unsuitable to a Disciple of the across, and a True Professor of Humility. But 'twas what the ill Circumstances of the Corintkims had obliged him to, and was not the effect of Vain-glory, but of his great Zeal and Charity in desiring their good, tho' with the hazard of being censured for Pride and Self-conceit. In his absence False Apostles had insinuated themselves amongst the Corinthians, and abusing their credulity, corrupted them with Errors: Upon which St. Paul writes this Epistle in order to undeceive them, and for this end lays before them the great advantages he had above their New Teachers, and that if they would consider the greatness of his Sufferings, or the wonder of his Revelations, they might have sufficient motives to believe him a true Apostle of Jesus Christ, and hold fast his Doctrine; and that in departing from him, they had so far abandoned Christ himself: So that all his endeavours of raising an esteem of himself in the minds of this People, was not to seek himself, but only to regain them to the sovereign Pastor and Bishop of their Souls. A good model for us, and such, I wish we could so follow, as never to say or do any thing in raising an esteem of ourselves, but only when forced to it for the good of others.  
But now, while we see St. Paul endeavouring to prove himself an Apostle of Jesus Christ, and principally grounding his Proof on the evidence of his Sufferings, may not we in this discover a good instruction the Church designs for all the Faithful, viz. If they desire to give proof of their being True Believers and Disciples of Christ, it cannot be better done than by suffering: 'Tis proposed to them at this time, because we are now approaching to Lent, when all Christians are summoned to enter into a state of Penance, for the Punishment of Sin, and breaking the strength of those Passions, whose Violence has been the occasion of their Sin; and, no question, but those, who suffer truly for this end, will in this give testimony of their being True Disciples. There's scarce any sin, but what is the effect of some ill habit or Passion, and none can sincerely desire to remedy this, if they will not use proper means for the weakening such Passions: This brings an obligation of suffering something in Self-denial and Mortification. Again, there's no sin, but what we are obliged to forsake and repent of; now there being no sincere Repentance or Conversion, where there is not an effectual Desire of satisfying the Divine Justice by worthy fruits of Penance, this engages every Repenting Sinner in a Life of Penance and Suffering, proportioned to their Sins and to their Strength. And tho' Custom, or a just condescendance of the Church has remitted very much of the ancient Rigour of Fasting and of those laborious Penances formerly imposed on Returning Sinners; yet no Penitent can so think himself dispensed with, as if there was not now a like necessity of satisfying the Divine Justice, as in the Primitive times; for tho' the Discipline of the Church may not, yet the Justice of God, which is unchangeable, still requires the same. This ought to be done one way or other: Such whose Health or Circumstances will not permit a compliance with those Austerities or Mortifications, which the Church at this time recommends, would do well to make recompense for it in some other Self-denials and good works. And therefore they are much to be commended, who, on just Motives, requiring to be dispensed with as to the rigour of Fasting, desire some other penal or pious obligation to be laid on them, whereby, tho' they Fast not, yet they may be included in the number of those who suffer for their sins. Thus every one, without exception, of all Ages and Conditions, have it in their power to give proof of their being Christ's Disciples, by suffering something for the overcoming their own Passions and adding their Mite to that Treasure of Satisfactions, which they have in Christ, and which by this suitable concurrence and union of the Members with their Head, may be effectually applied to them, for the obtaining pardon of their sins and the full discharge of whatever Debt they have contracted by them.  
Hence may be plainly discovered the ill management of those, who complying in some manner with the Letter of the Law, in eating but one meal a day and a Collation at night in Lent, take care so to Study their Inclinations, as industriously to take off all manner of Suffering and Mortification from what they do, whether it be by their frequent supping of Coffee, Chocolate, or drinking Ale or Wine betwixt Meals, without any kind of necessity, or making their Collations so savoury, that thro' the whole Lent they cannot pretend to have punished, but ever contrived to gratify and please themselves. For tho' these satisfy themselves in having complied with the Law, and remove all scruples, notwithstanding their wilful exclusion of all manner of Mortification from their Fast, upon these two Principles, of the End of the Law not falling under the Law; and Liquids not breaking the Fast: Yet they must aclowledge it, even in the most favourable Sense, very ill management still, who so order their Affairs, as to comply with a Law, and at the same time purposely exclude themselves from all the benefit of it. Should they pay their Money in this manner for the satisfying a Debt, and so order the payment, that the Debt should appear still in force against them, they would not only condemn this as an indiscretion, but as an injustice done to themselves, in depriving themselves of the benefit of what they had done: 'Tis likewise a very irrational way of acting; for since all Rational and Human Actions ought to have regard to the end, for which they are done; how can this way of fasting, pass for Rational or Human, which is not only not directed to its end, but where means are used on purpose to prevent its coming to that end, for which it is intended by God and his Church? And may not there be here some grounds to apprehended, that this is not complying with the Law? For tho' the Law judges not of the interior; yet can it be imagined, the Church commands such an Action of Christians, which is not Rational and Christian? Can it possibly command, what it reproves? And is not all that reproved, where the Heart accompanies not the outward action? For what is this, but Pharisaical and Lip-worship? Such a Fast then, which is designedly perverted from its end, cannot be the Church Fast; and if they, who follow this undue method, think they do not break their Fast, I think they can't pretend at least to keep the Lent, which the Church prescribes; but only such as Beasts may keep, and I believe, were even outdone in this by the Beasts of Ninive. And here let them consider, how this can be excused from sin: For if Christians are under an obligation of referring to God, and doing all, whatever they do, in the Name of our Lord Jesus Christ; certainly this obligation is more pressing in such things, which are of Precept and commanded by God and his Church; this is the end of them; to omit the referring them to this end, cannot be without fault; and what then must it be, purposely to pervert them from this end? Is not this a designed perverting an Eternal Law and the Order God has established: and can this be without sin? And how can Fasting or any other Action of Precept be truly referred to God, when it is on purpose diverted from those intermediate ends, for which it is enjoined us by God? This cannot be; it being contrary to the Rule of Sancta saint: Holy Actions are to be done in a Holy manner: And to the express Command, God gave to Moses: Quod Justum est, just persequîris: Deut. 16. 20. where he requires not only Justice to be done, but also, that it be done in a Just manner. God commands the Action, and likewise the manner of doing it: He that observes one and neglects the other, offends against the Law-giver. How then can this Law of Fasting be truly observed, if so little regard be had to the manner of keeping it, that the Letter of the Law being in some degree observed, it is so far from being what the Law designs, that it wholly frustrates all the ends of it? This can be nothing less than mocking God and his Church, and is a neglect of such means, which are ordained for our Salvation. And if there be any, who make a difficulty in understanding it: let them but imagine they had Servants or Children complying with their positive Orders, as they do with this Precept of the Church, without any regard to what they intend, but purposely finding ways to make voided all they design, and they'll soon see, where the fault is, and that it carries with it Disobedience and Contempt. To exclude then voluntarily and by contrivance all Mortification and Suffering from the Fast of Lent, which are the end of the Precept, cannot pass for a just observance of the Command; neither can they, who practise this method, prove themselves true Disciples.   

Quinquagesima Sunday. EPISTLE.  1 Cor. C. 13. the whole Chapter. 
IF I give my Body to be burnt, and have not Charity, it profits nothing. The Church designing our keeping Lent, should be acceptable to God, and beneficial to our own Souls, on this day takes care to propose to us one Condition absolutely necessary for this end. For assuring us from the Apostle, that the actions of the greatest Virtues such as are distributing all our Goods to feed the Poor, and giving our Bodies to be burnt, are not at all available to Salvation, if we have not Charity; we are in this assured that the most exact and even rigorous observance of Lent, will profit nothing to our Eternal good, if it be done without Charity; and therefore, that whoever designs to keep a Fast acceptable to God, and to their Souls advantage, ought to do their best to be provided of this so necessary and indispensible a Virtue, that so they may not Fast in vain.  
Now by this Charity is not meant only Giving to the Poor, as 'tis vulgarly understood; for the Apostle supposes one may distribute all he has to the Poor, and yet be without Charity: But by this Charity is understood, The Love of God and of our Neighbour, a Love, which is the fulfilling of the whole Law; and so 'tis described here by the Apostle, who gives this description of it; Charity is Patient and mildred; Charity is not Envious, does nothing rashly, 'tis not puffed up▪ 'tis not Ambitious; it seeks not its own Interest, it is not provoked, it thinks no evil, it rejoices not in Iniquity, but rejoices in the Truth, it bears all things, believes all things, hopes all things, suffers all things, Charity never fails. And 'tis this Charity every Christian should have, who desires to observe the approaching Fast, or perform any act of Virtue, so as to find acceptance with God; for whatever he does without it, profits nothing: a terrible Sentence, and such as ought to put every one upon making great preparations in bringing their Souls to this necessary disposition, before they enter upon the Fast of Lent: and it being thus necessary, it cannot be improper to consider it more in particular, that so we may have the better opportunity of examining into the State of our Souls, not only in regard of this time, but all others and of Eternity too, since by this we are to stand or fall. We must have Charity then; and what is it? What are the Qualities of it? The Apostle answers, and hear it expounded by an excellent hand, in relation both to God, ourselves and our Neighbour.  
Charity is Patient; it suffers all the seeming delays of God, and tho' ardently desiring, yet peaceably waits his time. It is sensible of its own Miseries, bewails them before God, and ever waits for its Deliverance. It quietly bears the imperfections of every Neighbour, hopes for their Amendment without Impatience, and asks it of God without being tired.  
Charity is mildred, submitting to the Conduct of God without opposition or disquiet; peaceable and moderate is all its own Actions, and far from giving any wilful Disturbance to others.  
Charity is not Envious, as to the Glory, which God enjoys, nor appropriates to itself his Gifts; it rejoices that God is God, and gives daily thanks for his infinite Glory. It is content with the method God takes in perfecting the inward Man, at the expense, Humiliation and Mortification of the Outward Man. It rejoices in the good of others, as its own, and consents they should have the advantage of him.  
Charity does nothing rashly; performing all its Duties to God with Prudence, Circumspection and Advice: For itself it does all according to Discretion and Measure; and for its Neighbour, with Consideration and observing that Order, which God has established.  
Charity is not puffed up nor Ambitious; it loves God's Greatness, and regards all things belonging to him with Esteem, Respect and Religion: It is always little in its own Eyes, disesteems whatever is from itself, considers every Neighbour in the most favourable sense, and itself beneath all.  
Charity seeks not its own interest: It has principally and above all things the Glory and Will of God before its Eyes, is ready to Sacrifice to these its own private interest and convenience, is jealous and fearful of seeking itself in what it does, and sincerely endeavours to make every Neighbour's Interest its own.  
Charity is not provoked: It submits to the severest Appointments of God in silence and undisturbed; charges all whatever it suffers, on its own sins, but without disquiet; and whatever Zeal it has against sin, it has ever Compassion on the Sinner.  
Charity thinks no Evil: It is full of the Sanctity and Justice of God, considers and justifies these in all things; and tho' it condemns its own sins; yet, except where obliged, it sees nothing but the Good, which its Neighbour has, and its Heart is filled with Designs and Desires, Pure, Holy and Edifying.  
Charity rejoices not in Iniquity: It laments every thing that dishonours God, Zealously takes part with his Justice against its own sins, bewails and punishes in itself the sins of others, however advantageous they may otherwise be to him.  
Charity rejoices in the Truth: It is happy even in this World, by entering into the participation of the Joy, Beauty and Triumph of that Truth, which is the Happiness of the Saints: It rejoices in the knowledge of that truth, which is so difficult in the practise, because by this it shall be delivered from its own corruption: It loves Good, wherever it is; the Conformity to this it Loves in every Neighbour, and 'tis its Joy to make them love it.  
Charity bears all things: It adores the severity of God's Judgments, as much as his Patience and Long-suffering; and whilst it sincerely endeavours to remedy, yet it bears with its own Failings and Humours, and more with those of the Persons with whom it lives.  
Charity believes all things: It has no exception as to any thing of Faith, because God's Authority and Truth is equally in all; it embraces not only the Divine Mysteries, but likewise those Truths, which prescribe Mortification and the across, the Love of Enemies and pardoning Injuries.  
Charity hopes all things: Its Hopes has no more bounds, than the Fidelity and Power of God, which are infinite: It draws Motives of Hope from the consideration of its own weakness and nothing; and hopes more for its Neighbour than itself, because it believes others more Faithful and more Humble.  
Charity suffers all things: It suffers all for God, because this all is nothing, and God is all: It is never Tired, and thinks it cannot suffer too much for Salvation; and is ready to purchase its Neighbors eternal good at the expense of all.  
Charity never fails: Because it is the only Virtue, that shall never have end; because as it is the Beginning, so it is the End, Perfection and Crown of all other Virtues; it is the eternal Bond of all the Members with one another, and with Jesus Christ their Head: It is by this both Head and Members shall be eternally consummated in God, who is Charity: It is this which shall make the Sacrifice and all the Religion of Heaven, in Glorifying God for all Eternity.  
Here's the true Description of Charity, without which neither Fasting nor any Act of Virtue or Religion can find acceptance with God: 'Tis that with which all Christians ought to be possessed, who sincerely aim at Eternity. And tho' this Charity here in this life, can never come to that perfection, in which the Blessed enjoy it in Heaven; yet some degrees of it we ought to have; and it is to be our daily business so to advance in it, that we may have reason to hope, that notwithstanding our daily oversights and failings, it is this which generally directs our life and influences the main body of our Actions. Such a degree of it, we ought to have at this time; but it must be the gift of thy Mercy, O God; grant it therefore, we beseech thee, to all the Faithful, that entering now into a State of Penance, their Fasting, their Self-denials, their Prayers and Alms may he regarded by thee, and be effectual to the canceling all their Sins; since without it, we know, all will profit nothing.   
FINIS.   

Dr. BAYLIE's Challenge.  
IT will not be denied but that the Church of Rome was once a most pure, excellent, flourishing and Mother Church. ● Rom. 1. 8. Rom. 16. Rom. 6. White defence of his way, p. 43. 4. King James in his Speech to the Parliament. Whitaker in his Answer to Dr. Sa●d. 2 demonstrat. full in c. 22. Thes. S. 7. Reynolds in his 5 conclusion.  
This Church could not cease to be such, but she must fall either by apostasy, heresy, or Schism.  
1. apostasy is no only a renouncing of the Faith of Christ, but the very Name and Title to Christianity: No Man will say, that the Church of Rome had ever such a fall, or fell thus.  
2. heresy is an adhesion to some private and singular Opinion, or error in Faith, contrary to the general approved Doctrine of the Church.  
If the Church of Rome did ever adhere to any singular or new Opinion disagreeable to the common received doctrine of the Christian World, I pray satisfy me to these particulars, viz.  
1. By what General Council was she ever condemned?  
2. Which of the Fathers ever writ against her? Or,  
3. By what authority was she otherwise reproved. For,  
It seems to be a thing very incongruous, that so great a Church should be condemned by every one that hath a mind to condemn her.  
4. schism is a departure or division from the Unity of the Church, whereby the Band and Communion held with some former Church, is broken and dissolved.  
If ever the Church of Rome divided her self by Scbism from any other Body of faithful Christians, or break Communion, or went forth from the Society of any Elder Church: I pray satisfy me as to these Particulars.  

1. Whose company did she leave?  
2. From what Body did she go forth?  
3. Where was the true Church which she forsook?   
For it appears a little strange to me that a Church should be accounted Schismatical, when there cannot be assigned any other Church different from her,( which from Age to Age, since Christ his time has continued visible) from whence she departed.  
FINIS.