//^//^^J 
 
 
 
/. 3 A//. 
 
CHRISTIAN SOBRIETY: 
 
 BEING 
 
 Eight Sermons 
 
 O N 
 
 TITUS II. 6. 
 
 Preached with a special View- 
 to THE 
 
 Benefit of the Young Men 
 
 USUALLY ATTENDING THE PUBLIC WORSHIP 
 
 • - AT THE 
 
 West Church In BOSTON. 
 
 Publifhed more particularly at their Defire, and dedicated to them. 
 
 By JONATHAN MATHETF, D.D. 
 
 Pastor of the said Church. 
 
 Make no tarrying to turn to the Lord, and put not off from 
 day to day ; for fuddenly fliall the wrath of the Lord come 
 forth, and in thy fecurity thou Ihalt he deftroyed— My fon, 
 gather inltrui^ion from thy vouth up : So flialt thou find 
 wifdom till thine old age. ^^^^^ ^^^ SonofSiRACH. 
 
 BOSTON, NEIV-ENGLAND : 
 
 Printed by Richard and Samuel Draper, in Newbury -Street : 
 Edes and Gill, in Queen-Street; and Thomas and 
 John Fleet, at tlie Heart Sx. Cro-vju in Cornhill, 1763. 
 
( XV ) 
 THE 
 
 CONTENTS. 
 
 S E R M O N L 
 
 Obfcrvations on Titus and the Epiftle to him. Th« de- 
 fign and method of the following Difcourfcs exhibited. 
 Remarks on the l>rms Tomig Men, and fober-minded : 
 And, what is implied in exhorWig them to be fo, par- 
 ticularly fhewn. Page i. 
 
 S E R M O N 11. 
 
 Of Sobriety in general, in Principle and Pradlice. More 
 particularly, That it implies (j.) A Belief of God's Being, 
 Perfedions and Providence. (2.) Of the Chriftian Revela- 
 tion. And (3.) Sober Thoughts of One's felf. Short 
 Refiedtions on each. P. 35. 
 
 SERMON III. 
 
 Christian Sobriety further explained, vi%. (4.) Of Re- 
 pentance. (5.) Of the Faith which is favihg. (6.) Of an 
 external ProfcfTiun of Chriftianity. (7.) Of Prayer. And 
 (8.) Of univerfal Obedience to Chrift's Commandments. 
 ^. 82. 
 
 SERMON IV. 
 
 Of fome Things contrary to Chriftian Sobriety, viz. 
 (i.) Of taking God's Name in vain. (2.) Of negle<Sting 
 the public Worfhip. (3 ) Of light and irreverent Behaviour 
 at it. (4.) Of excefTive, riotous Mirth at other Times. 
 (5.) Of finful Diverfions and Recreations. (6.) Of excef- 
 five Expence and Pride in Apparel. (7.) Of the negleft 
 of Bufinefs, and Mif-fpence of Time. P. 121. 
 
 SERMON V. 
 
xvi The CONTENTS. 
 
 S E R M O N V. 
 
 Of fome other Things contrary to Sobriety, viz. (8.) Of a 
 difrefpedful Behaviour to J^uperiors. (9 ) Of Falfchood 
 and Lying. (10.) Of ra{h and immoderate Anger, (ii.) 
 Of Envy. (12.) Of Intemperance in Katinjr and Drinking. 
 (13.) Of Uncleannefs. (14.) Of !>aud an<;l'lnju{tice. (15.) 
 OfCovetoufnefs. And (16.) OF Enthufiafm. P. 161. 
 
 SERMON VI. 
 
 VouNG Men exhorted to Sobriety by various Confiderations, 
 viz. (i.) Of the Reafonablenefs thereof, (2.) Of their 
 religious Education, (3.) Of the condant Gocdnefs of 
 ,God to them. (4.) Of his corrective Vifitations. (5.) Of 
 their Vows and good Refolutions in Times of Trouble. 
 (6.) Of the inward Peace attending Sobriety. (7.) Of the 
 Efteem and Honor which it procures. P. 215. 
 
 SERMON VIL 
 
 Young Men exhorted to Sobriety, from other Confiderations, 
 viz. (8.) Of their temporal Advantage. (9.) Of their Ufe- 
 fulneis in the World, (ic.) Of thoie Perfons whom they 
 will pleafe hereby. (11.) Of thofe whom they will gratify 
 by the contrary. (12.) Of one End of Chfift'b coming 
 into the World, namely^ to " purify unto himfelf a peculiar 
 People," &c. P. 256. 
 
 SERMON VIIL 
 
 Young Men exhorted to Sobriety by fome other Confidera- 
 tions, viz. (13.) 'Of arl happy Death, and (14) Of eternal 
 Life, as the Confequence thereof. (15 ) Of the miferable 
 Death of the wicked. And (16.) Of their Punishment in 
 the World to come. The extreme Folly and Danger cf 
 delaying to be fober-minded. Mifcellaneous Counfcis and 
 Warnings to young Men : And the whole concluded with 
 a Prayer more particularly for them and the Author. P.291. 
 
 ^ See Correi^ions at the End. 
 
The Author 
 
 To the Young Men who ufiiaily attend his 
 Minlftry ; and, more particularly, 
 
 To thofe of them, at whofe request the fol- 
 lowing Difcourfes are publifhed. 
 
 My dear young Brethren, 
 
 I Have now before me a paper directed 
 to me, figned by a confiderable num- 
 ber of you ; in which you exprefs both 
 a full perfwafion, and a grateful fenfe of 
 my friendly defign in preaching the foUow- 
 lowino- fermons : At the fame time defirino; 
 a copy for the prcfs, in terms at once too 
 refpeftful to me to be here repeated, and too 
 plainly indicating a ferious turn of mind, 
 to permit me to deny your requefl:.:^ 
 
 I SHOULD, indeed, do an injury to myfelf, 
 if 1 denied that my aim in them was, as 
 you fuppofe, '' the bettering your minds and 
 morals." And the manner in which you 
 attended to them, when preached, together 
 with your being fo well fatisfied with them 
 as to defire to read them in print, affords 
 ground to hope that,by thebleiFing of God, 
 the fountain of truth, lig-ht and wifdom, 
 A 2 the 
 
 I" The paper here referred to, was figned by about fifty perfous 
 of ths younger fort. 
 
iv The DEDICATION. 
 
 the intention of them will be in fome niea- 
 fure anfwered. This agreeable profpecl 
 has much alleviated the trouble I have been 
 at in reviewing, correcfilng and tranfcribing 
 them ; which would otheiwife haA e been 
 a tedious labor to me, efpecially in fo 
 cold and fevere a feafon. But if they are 
 x)nly a quarter part fo ufeful to you as I 
 pray Cod to make them, I fliall be very 
 amply rewarded 
 
 In compofing them, I mufl own, I had 
 no other fermons in view as a model ; which 
 may, perhaps, be one reafon that they are 
 no better. They were written intirely from 
 the fcriptures, and from my own heart ; of 
 the latter of which at leafl, they are a true, 
 tho' imperfcfl reprefentation. Leaft of all 
 had I in view as a model, either the fer- 
 mons of any bigotted devotees to particu- 
 lar fyilems of religion, dillind from the 
 general and glorious one of the gofpcl ; 
 or fuch cold, uninterefting difcouifes as hit 
 the frivolous tafle of thofe, who value fer- 
 mons only for an imaginaiy delicacy of 
 fentiment and expre/Tion, without folidity, 
 without force or energy ; without entering 
 into the fpirit and importance of religion. 
 I do not think mine the woife, for not 
 being imitations of f jch as either of thefe. 
 
 The 
 
The DEDICATION. v 
 
 The former are my averfion, as the illibe- 
 ral produdions of Jlaves, who defire ta 
 tyrannize over other mens confciences • 
 The latter my contempt, as the faperficial, 
 infipid, empty harangues of vain men > 
 which do not deferve the name of ferrnom,: 
 If difcourfes from the pulpit are adapted 
 only to pleafe the ear and the fancy, like 
 many of the modern fafhionable ones; in- 
 flead of having a dire<5t tendency to alarm 
 the confcience of a linner, to warm the 
 heart of a faint, or to enliehten the under- 
 Handings of any ; they ferve, in my opi- 
 nion, to no better purpofes, than thofe of 
 unfeafonably amuiing the hearers, difgrac- 
 ing the places in which, and the perfons by 
 whom they are delivered, as frivolous, con- 
 ceited declaimers : who feek only the ap- 
 plaufe of men, by their founding brafs and 
 tinkling cymbals ; inftead of defigning to 
 do good, by manifeftation of the truth, 
 and commending themfelves to every man's 
 confcience in the fight of God. I muft 
 own, I fhould be a little mortified, as well 
 as greatly difappointed, if any perfons who 
 are charmed with fuch lullabies and opiates 
 to the confcience from the pulpit, fiipuld 
 think the following difcourfes in any mea- 
 fure tolerable, 
 
 A 3 The 
 
Vi The DEDICATION. 
 
 The fubjecl is handled in fiich a man- 
 ner as to give you a general, comprehen- 
 five idea of true religion, with its advan- 
 tages and importance : 1 mean, of Chnfli- 
 mity, according to my own conceptions of 
 it. The fcheme or plan of the fermons is 
 very extenfive : It opens a wide field, almoft 
 boundlefson every fide, and prcfenting num- 
 berlefs objects to the vieY\^ Whoever looks 
 over the contents of them, v/ill fee that they 
 are not deficient in point of variety, what- 
 ever other faults they maybe juflly charged 
 with. But, in this way of treating the Rib- 
 je6l, it was impojfhble to handle any particu- 
 lar dodrine or precept of the gofpel fully, 
 or with accuracy and precilion. Had I pre- 
 tended to handle the various branches of re- 
 ligion here touched upon, in this manner, 
 each fermon would have fwelled to a 
 folio ; and they muft have employed more 
 years than I was days, in compoling and 
 preaching them. 
 
 The general defign of them, -viz. to in- 
 ftrud the Young, and, by the bleiling of 
 God, to fonn their minds to the love and 
 practice of true religion, cannot but be ap- 
 proved by all wife and good men ; hew 
 much foever I have failed in the method, 
 
 or 
 
The DEDICATION. vit 
 
 or execution. Theinftrudionof the Young, 
 in order to their being well principled, and 
 a6i:ing a proper part in life, is a thing of the 
 utmofl: importance to themfelves and to 
 fociety. This has, accordingly, been a fa- 
 vourite, a principal obje6l with fome of the 
 wifefl: men, in their refpeftive, ages and 
 countries. Three fuch perfons in particu- 
 lar, at once prefent themfelves to my mind ; 
 Solomon, Socrates and Cicero. 
 
 The firfl: of thefe, Solomon among the 
 Jews, had a very particular attention to 
 the Young, in his invaluable writings; a 
 treafure more to be prized than millions of 
 gold and iilver. He himfelf informs us, and 
 it is obvious from the mod curfory view 
 of them, that their more immediate and 
 fpeciai deiign was, " to give to the Young 
 MvN knowicdi^e and underilandine." 
 
 The fecond, Socrates, fb renowned a- 
 mong the Greeks for his wlfdom and vir- 
 tue, is alfo known to have devoted his 
 time and great talents, chiefly to the in- 
 flrudion of Young Men. Tho* he left 
 nothing in writing, which is come down 
 to us ; yet authentic hiftory gives us this 
 account of him : And the dialogues of 
 Plato, his learned difciple, in which the 
 
 fentiments 
 
viii The DEDICATION, 
 
 feiiciments and difcourfes of Socrates arc 
 leprefenced, clearly evince the fame thing. 
 He was, however, in that fuperfHtious, cor- 
 rupt and idolatrous, tho' polite age, accuf- 
 ed, tried and condemned as a perverter of 
 the Youth of Athens; more particularly, 
 as it is faid, becaufe he taught them the 
 UNITY of God; ridiculing polytheifm,with 
 the numberlefs fuperflitions & follies which 
 time, ignorance and prejudice had confe- 
 crated, as the facred myfteries of religion; 
 i. e. in other words, he was confidcred as 
 an impious heretic and hlafphcmer. This 
 it was, that enraged the priefls, the politi- 
 cians, and even the poets of A ihens, againft 
 that extraordinary perfon ; and finally 
 brought him, as a martyr for the truth, to 
 drink the fatal hemlock in a ]ayl : A poor 
 requital for fuch important fervices to his 
 country ! But thus it is, that " the world 
 gives;" — thus, that in often rewards its be- 
 nefactors, of whom it is not worthy. And 
 even the Son of God himfelf, was by wicked 
 hands crucified and llain as a blafphemer, 
 for allcrting that the only true God was 
 his Father ; thereby making himfelf, as 
 the prieds malicioully accufed him, equal 
 with God 1 
 
 C/JERO 
 
The DEDICATION. \x 
 
 Cicero among the Romans, the third 
 of thefe renowned men, the wifeft and 
 beft of his time and nation, had a fpecial 
 view to the benefit of young men, in di- 
 vers of his admirable writings ; particu* 
 larly in that very valuable book his Of- 
 fices, inscribed to his fon Marcus. He 
 alfo took great pains in fome of his other 
 writings, to expofe the folly, fuperftition 
 and knavery of the priefts and augurs, 
 and other fuppofed holy men of thofe 
 times ; and to preferve both the Old and 
 Youne from the fad effe61s of their delu- 
 fions and hypocrify, tho' he was himfelf 
 One of tlieir order. He was, accordingly, 
 accounted an heretic by them. And 
 tho' he did not fall at laft as a martyr 
 direcdy for true religion ; yet he fell as 
 one of the moft glorious advocates for 
 LIBERTY, that the world ever faw : An 
 honor next to that of fuffering martyr- 
 dom for religion ; and, in fome fort, the 
 fame thing ; true religion comprifing in 
 it the love of liberty, and of One's coun- 
 try ; and the hatred of all tyranny and 
 opprelTion. 
 
 It is evident, moreover, from the epif 
 ties of the great apoftle Paul, and of 
 
 John 
 
X The DEDICATION. 
 
 John the beloved difclple of our Lord, 
 that both of them had a particular atten- 
 tion to the Young, in their writings: 
 Not to mention the many excellent di- 
 vines, or other learned and good men, 
 who, in later ages, have devoted a great 
 part of their time, and their noble ta- 
 lents, to the fervice of God and their ge- 
 neration, in this way. To fay the Icaft, 
 therefore, I have no occafion to blulh,for 
 having employed my meaner talents with 
 a particular view to the benefit of my 
 youNG brethren, when I confider thefe il- 
 luftrious examples : Efpecially, when I 
 alfo refledt on what pafTed betwixt our 
 Lord and Peter, when the former, the 
 chief Shepherd, was juft afcending to his 
 Father and our Father, to his God 
 and our God. " Je^us faith to Simon 
 " Peter, Simon fon of Jonas, loveft thou 
 " me more than thefe ? He faith unto 
 '' him, Yea, Lord ; thou knoweft that 
 " I love thee. He faith unto him. Feed 
 " MY Lambs." 
 
 While others, who are rich in wif- 
 dom, cad in of their abundance into the- 
 tTcafury and offerings of God, for the 
 immediate feivice of the yonug, the 
 
 Lambs 
 
ne DEDICATION. xr 
 
 Lambs of Christ's fold ; I may be per- 
 mitted, like the poor widow, of my pe- 
 nury to caft ill a mite or two. In which 
 refpeft, I may alfo accomodate to myfelf, 
 and adopt the words of the laft-menti- 
 oned apoftle, Peter, originally fpoken 
 with another view, on a particular occa- 
 fion : " Silver and gold have I none ; but 
 fuch as I have give I you." If what 
 I here offer, as my own, is neither 
 gold, filver nor precious ftones ; yet, I 
 truft, it is not wholly drofs, wood, hay or 
 ftubble. And, mean as it is, I am already 
 afTured, my beloved young brethren, that 
 you will not defpife it : Nor do I doubt, 
 but that the infinitely good and merciful 
 God v/ill gracioufly accept it thro' Jesus 
 Christ, as fmcerely intended for his glory. 
 It is faid by fome, that chefe times 
 are very corrupt and degenerate, in com- 
 parifon of thofe of our fore-fathers ; and 
 particularly, that the Youth of thefe 
 days are remarkably light and vain, loofe 
 and profligate, both in principle and man- 
 ners. There is doubtlefs always room, 
 and great occafion in this prefent evil 
 world, for reformation. I am ,not cer- 
 tain, however, that the above-mentioned 
 
 charge 
 
xii Thg DEDICATION. 
 
 charge is ftridly juft : Poffibly they who 
 bring it, may not " inquire wifely con- 
 cerning the former times," or the prefent, 
 when they think that thofe were fo 
 much " better than thefe." Be that as 
 it may ; yet I am perfuaded, the mofl 
 likely way to produce a reformation, is 
 not to rail at the times, or to make fuch 
 invidious comparifons betwixt the age 
 prefent, and thofe which are part. I have, 
 therefore, w^holly declined this kind of 
 rhetoric and declamation in thefe difcour- 
 fes : Contenting myfelf with plainly tel- 
 ling you the truth and your duty ; and 
 urging it upon you by fuch confidcrations, 
 as are at all times proper. But if there 
 is any real foundation for fuch a charge 
 againft the Youth of the prefent age, 
 thefe difcourfes will be fo much the 
 more feaforiable, and claim your attention 
 accordingly. 
 
 I HAVE addrefled you in them, and en- 
 deavoured to treat you, as reafonable crea- 
 tures. You will not, it is hoped, think 
 it lefs incumbent upon you to (hev/ your- 
 felves men by your conduct, tho' but 
 young, than it was upon me to treat you 
 as fuch. To the many arguments and 
 
 mo:ivc9 
 
The DEDICATION. xlu 
 
 motives to that end, ufed in thefe dif 
 couifcs, let me here fubjoin. that a num- 
 ber of you have been bleft with a liberal 
 and learned, as well as religious education ; 
 and, that the more is cxpecl:cd of you 
 both by God and man, on this account. 
 Take heed, my brethren^that you do not 
 any of you difgrace your education, and 
 bring a reproach upon tliat reipeclable 
 fociecy the College, whofe public hoii- 
 ors you have received, by a conduct un- 
 worthy both of that and yourfelves ; — - 
 either by a vicious and profligate, or even 
 by a iov/, fordid and vulgar behaviour. 
 In either of which cafes, efpecially the 
 former, you may be affjred, that what 
 w^ould othcrv/ife be for your honor, will, 
 in the end, turn to your Ihame and re- 
 proach. I fay this, you know, as your 
 friend, not as yodr enemy. 
 
 The great regard and kindnefs with 
 Vnich I have been treated by your parents, 
 and the honoured and beloved people of 
 xny paftoral charge in general, lay meun^ 
 der fome peculiar obligations, not only 
 to them, but to you ; — to do what- 
 ever in me lies, to promote your honor, 
 your temporal and eternal good, li, there- 
 fore. 
 
xlv The DEDICATION. 
 
 fore, you fhould think my private advice 
 on any particular occafion, or my good 
 wifhes and my prayers worth any thing, 
 you may depend upon having them ; the 
 former, whenever it is asked, and the two 
 latter without it. 
 
 Let me juft add, that if any of you, 
 after hearing, and requefting the publica- 
 tion of thefe difcourfes on chriftian fo- 
 briety, fliould conduct yourfelves unfober- 
 ly, unrighteoufly and ungodly in the 
 world, inftead of living as the grace of 
 God which has appeared, teaches you to 
 live ; thefe very frrmons, and your own 
 written, figned requeil, will be as fwift 
 witnellcs againft you: You will be judged 
 out of your own mouths, like wicked 
 fervants; and condemned, as it v;ere, under 
 your own hands and feals. God forbid, 
 that what is now a token for eood con- 
 cerning you, and a teflimony in your favor, 
 fhould eventually be a means of aggravat- 
 ing your guilt, and inflaming your con- 
 demnation ! As my beloved brethren I 
 warn you ; at the fame time hoping '* bet- 
 ter things of you, and things that accom- 
 pany falvation :" Being 
 
 Your finccre Friend 
 
 Boston, February ^^^ Brother, 
 
 1763. 
 
 Jonathan Mayhcv.\ 
 
Sermon L 
 
 Obfervacions on Titus and the Epiille to 
 him. The defign and method of the 
 followingr Difcourfes exhibited. Re- 
 marks on the terms young men^ and 
 fober-mindcd : And, what is implied in 
 exhorthig them to be fo, particularly 
 fhewn. 
 
 TITUS II. 6. 
 
 Young Men likewife exhort to he foher- 
 minded, 
 
 TITUS, to whom the apoflle Paul wrote 
 this fhort, but excellent epiftle, is gene- 
 rally fuppofed to have been converted 
 to the chriftian faith by his miniftry ; 
 And It is doubtlefs with reference hereto, that the 
 apolHe calls him " his own fon, after the com- 
 mon faith *". Titus being a young man of 
 great hopes, when he firit became a difciple of 
 Chrift, St. Paul fecms to have hs^d a particular 
 B kindQefs 
 
 • Chap. i. 4. 
 
2 Conctrning Titus and SER. I. 
 
 kindncfs and regard for him ; fomctimcs taking 
 him with him as his companion and afTiftant 
 in the kingdom and patience of Chrift, while 
 he travelled from country to country, to preach 
 his unfearchable riches among the gentiles. It 
 appears from divers paflages in the new tefta- 
 ment, that Titus was a perfon of no fmall con- 
 fideration among the ChrilHans of that day, even 
 before he came to refide at Crete ; being deputed, 
 fometimes by one apoftle or another, and 
 fometimes by an whole church, to tranfac^l affairs 
 of great importance to the common caufe of 
 chrifdanity \ which trufts he fccms to have dif- 
 charged with great ability and reputation. 
 
 Whether Titus went with St. Paul to 
 Crete, in one of his peregrinations, as feems mod 
 probable : And whether it was by his, or the 
 apoftle's own mlni(l:ry, or by that of fome other 
 perfon, that the gofpcl was firft planted in that 
 ifland, is not material at prefcnt to be inquired, 
 or determined. It is flill evident that they were, 
 on fome occafion or other, both together at xS\\% 
 populous ifland ; famous long before that time, 
 as the fuppofed place of Jupiter's birth ; for 
 Minos, its juit king ; for its labyrinth, its hun- 
 dred cities, &c. It is now more commonly 
 known by the name of Candy, from its chief 
 city, founded by the Saracens ; and at this day 
 fubje<R: to the Turks. It is, moreover, certain 
 that, at the time when St. Paul and Titus were 
 together at Crete, there was a confidcrable num- 
 ber of chriftian converts there ; who were, 'tis 
 likely, part JeU's by" birth, and part Gentiles. 
 
 It 
 
SER. I. the Epijile to him, g 
 
 It is ftill farther certain, that the apoftle being 
 about to depart from thence, left this excellent 
 perfbn, who had by this time acquired great 
 knowledge and experience, in Crete, to fuper- 
 intend the affairs of the church ; to regulate 
 things there, and particularly to ordain elders, 
 or pallors, in all the cities wherein it fhould be 
 needful. " For this caufc left I thee in Crete," 
 fays he, " that thou fliouldcft fet in order the 
 " things that are wanting, and ordain elders in 
 *' every city, as I had appointed thee".f From 
 whence it appears that the church, or churches 
 of Crete, were not hitherto reduced to due form, 
 rule, or order ; moft, if not all the cities being 
 deftitute of regular, fixed pallors, or overfeers. 
 
 And here, by the way, it is natural to take 
 notice of a groundlefs conceit of a modern feft ; 
 to the people of which, however, God knoweth, 
 I bear no ill will ; and who, in fome other re- 
 lpe6ts, are rather to be commended, than 
 blamed. The people ufually called Quafes, 
 aflfert that it was never the intention of Chriit 
 the " chief fhepherd", or of his infpircd apoftles, 
 that there Ihould be a certain order of men fc* 
 parated to the gofpel-minillry ; or regularly fet- 
 tled and ordained as pall:ors, elders, or by what- 
 ever other name they are called, in particular 
 cities and churches. Upon which fuppofition 
 let them, if they can, give a plain and d'wcCi 
 anfwer to the queflion. For what end it v.as, 
 that the apoftle Paul left llrus at Crete ? This 
 notion of the Quakers is, in fhort, diametrically 
 B 2 repugnant 
 
 t Chap. i. 4. 
 
4 Concermng Titus and SER. L 
 
 repugnant to many pafTagcs of fcripture ; and con- 
 trary to the known cuftom in the apollics days, 
 under their own eye and dirccf'tion, as well as 
 to the fentiments and pra<5liic of all Chrilfians 
 in general from that time to the prcfcnt, 
 the Quakers thcmfclvcs being excepted, who 
 are but a novel fetfl:. The fuppofcd novelty of 
 this feft would, however, be no folid objevftion 
 againft it, if its tenets and practices were truly 
 apoftolic. For whatever bears this (lamp and 
 chara<^er, has really the moft venerable antiquity 
 on its fide ; in comparifon of which, no other, 
 however gloried in, is of any confidcration. But 
 one need not fcruple to fay, that our modern 
 Quaker-focieties, meetings or affembltes, 
 wherein there arc neither any flated paftors, nor 
 facraments, bear, in that rcfpe(5t, no refemblancc 
 of the churches planted by the apofUes, their 
 companions, or their immediate followers. In all 
 which churches in general, tlicrc were both regu- 
 lar paftors, ciders (or biiliops) and deacons: And, 
 in them, the facraments of baptifmand the Lord's 
 fupper were adminiftred ; all nearly according to 
 the prcfcnt mode and practice of our churches in 
 New-England ; tho' I will not prefume to fliy, 
 exactly fo in every circumftance. 
 
 St. Pail wrote this cpillle to Titus very 
 foon after he left him at Crete. As is common- 
 ly fuppofcd, it was written by him from Mace- 
 donia, about the year of our Lord 65 or 66. 
 He tho't proper, it fccms, at once to fhew his 
 regard for Titui, antl his care for the yet-un- 
 foimcd, unregulated churches of Crete, to fend 
 
 him 
 
SER. I. the Eplflle to him. 5 
 
 him this letter ; containing more pan'icular cttiinfcls 
 and direftions, probably, than he had given him 
 verbally before ; that, by having thefe in his hands 
 in wridng, to read, and to communicate to o- 
 thers, they might be the more ftri<5tly obferVed 
 both by him and the churches there, as they 
 were rerpe<H:ively concerned herein. And hav- 
 ing reminded Titus, as was before obferved, of 
 the general defign with which he left him at 
 Crete ; he immediately proceeds to give him di- 
 rections refpc<?ling the qualifications which he 
 was to regard in the ciders or paf^ors, to be or- 
 dained by him. " If any be blamelefs,*'*&c. 
 From whence (bmc have imagined that Titus 
 himfcif was conftitutcd by tlic apodle, a bifhop, 
 and the firft, of Crete, in that fcnfc of the word, 
 in which a bifhop is now diftinguiflied from a 
 paftor, eider or prelbyter. Others, who fup- 
 pofc that in the new teftiment, there is no fuch 
 di^^incHon of order or otlicc, made betwixt them, 
 which is an undeniable and manifcft truth ; yet 
 fiippnfe that Titus was a<ftual{y ordained and 
 fixed by the npo(He in that ofHce, by what- 
 ever name it be called. I'hc firrt: of thefe 
 opinions is certiinly an ill-grounded one ; and 
 the latter, moil: probably, a miftake alfo. For 
 Titus was, in all probability, a bifliop of Crete, 
 neither in one nor the other of thefe fcnfcs ; but 
 was what, in fcriptur-e, is called an " evange- 
 " liil" ; an ofHcer quite di(l:in(51: from a prefl!>ytcr, 
 paAor or bifiiop : which v/erc then the fame. 
 
 B 3 Do 
 
 * Chap. 1. 6. 
 
6 Concerning Titus and SER. I. 
 
 Do you alk then, What is meant by an 
 evangelift r I will anfwer in the words of a 
 divine, very learned in matters relative to the 
 apoftolic times, churches and cuftoms. " The 
 " cvangelifts were a fort of fecondary apoftles, 
 " who received their do<^rine and authority im- 
 *' mediately from the apofUe^ of our Lord Jcfus 
 " Chrift : They were not fixed bifliops, or paf- 
 " tors, of particular churches, but watered the 
 " churches which the apoftlcs had planted, per- 
 " fecHied what they had left deficient, planted 
 " churches by their orders, or rectified abufcs ; 
 *' carried and brought back letters and meffages" 
 [of importance] , " and did all they could to fup- 
 " ply the place of an apoitle, when he was nc- 
 ■ * cefTarily engaged elfe\\ here*". The account 
 'U'hich we have of Titus In the new tcftamcnt, 
 correfponds extremely well with this dcfcriptionof 
 an evangelift ; and he was, in all probability, an 
 oiRcer of that fuperior rank, betwixt an apoftlc 
 and a bifhop,or prcfbytcr. And as the apoil:olic 
 office, in the highelt and propcrefi: fenfc of it, wa^ 
 difcontinucd when the apoliles perfonally died ; 
 fo, according to the defcription of an eNangcHil: 
 before given, the latter office miiil: have alfo been 
 difcontinucd with the other ; i. e. in fuch fort, 
 that no cvangelift, in the highefl: and ftricfteft 
 fenfe, could be appointed, when there was no 
 apoftlc furviving to appoint him. But, this not- 
 withftanding, there is no reafon to doubt but 
 that the bifhops, pallors or prcfbytcrs, who fur- 
 vived the apoiHes, had fufiicient authority, not 
 
 only 
 
 •* Dr. GaoRCE Benson, the Author's learosd friend and corrcf- 
 ♦oodent, i.i-iy dcc^vicJ. 
 
SER. L the Eptftk to hinu 7 
 
 only to preach themfelveg, but to ordain others, 
 for the defence and propagation of the gofpel. 
 And the miniftcrs of the gofpel at this day, by 
 whatever name or title they are called, have ftill 
 both thefe powers united in them ; unlefs, per* 
 haps, fome of them have renounced one of them, 
 by putting themfelves into a Ikte of fcrvile de- 
 pendence upon, and fubje<5lion to, thofe who 
 have no right to " lord it over God's heritage",J 
 of them. Be that as it may, the church of Ghrift, 
 which is his body,nevcr was, nor will be, fo for- 
 faken of its head, as not to have within itfelf,as 
 derived from him, fufficient power, fufficient au- 
 thority, for appointing all officers nccelTiiry for 
 itsfupport; and alfo for " making incrcafe of the 
 body, by that Vv hich every joint fiipplicthjto the 
 edifying of irfclf in love". § 
 
 The remaining part of the firfl chapter of 
 this cpilHe, is taken up with the proper qualifica- 
 tions for an elder, or chriiHan bifiiop ; with hints 
 at fome vain talkers and deceivers, efpecially thofc 
 oi- the circumtifion ; and wirli remarks on the 
 general character of the Cretians, which was pro- 
 bably much better knov»'n to the apolHe than to 
 Titus ; r^nd yer very needful for the latter, who 
 was to refide among them for a time, to be well 
 apprifed oi'^. 
 
 But, whether Titus v/ere left at Crete as an 
 evangcliii:, or as a prefbyrcr of prime di(Hn6tion ; 
 or even tho' it v.ere in the capn city of a bifhop in 
 the more modern and unfcriptural fenfe ; yet it 
 muft flill be remembered, that he' was to be a 
 
 B 4 riiEACJI-THG 
 
 X I Pet. V. 5. \ tph, 17, 46, 
 
•8 Concerning Titus and SER. I. 
 
 PREACHIKG One ; not merely to ordain others 
 to that laborious fervice, and to overfee them 
 therein. For, in the fecond chapter of the epif- 
 tle, the apoftle proceeds to give him forae direc- 
 tions concerning the difcharge of that duty ; and 
 the regard which he was therein to have to per- 
 fons of different ages, fexes, and ftations in life ; 
 admonifhing him to adapt hisinfl:ru<ft-ions to them 
 re(pe(5tively. Alluding to the deceivers, and vain 
 talkers, fpoken of In the former chapter, he be- 
 gins the fecond thus : " But fpeak thou the 
 " things which become found dodrlrinc." And, 
 'what things thofe are, we will, if you pleafe, 
 leave the apoiUe to explain for himfclf ; as 
 he docs in the following verfes. He immedi- 
 ately fubjoins ; " That the aged men be fober, 
 " grave, temperate, found in faith, in charity, 
 " in patience." Thcfe then, are fome of the 
 things which become found doftrine. What 
 are the others I — " The aged women likcwifc, 
 " that they be in behaviour as bccometh holi- 
 " nefs; notfalfe accufers^',not given to much wine, 
 " teachers of good things." — Of what good 
 things ? — " That they may teach the young 
 " -women to be fobcr," as the apoflle goes 
 on ; " to love their husbands, to love their 
 " children, to be difcretc, chailc, keepers 
 " at home, good, obedient to their own huf- 
 ''* bands, that the " word of God be not blaf- 
 " phcmed." But how v/erc the eider women to 
 teach the younger fuch good things as thefe I 
 Doubtlefs, by their own exemplary pracftice, and 
 
 private 
 
 » lo the Ongina^ " net Devils". 
 
SER. I. the Epiftle to hm. 9 
 
 private court fels, as opportunity prefented : For 
 the apoftle allowed not women, except infpired, 
 to teach in any other, or more public manner^. 
 Thus it is then, that the elder women were to 
 teach the younger thefe excellent things ; amongft 
 which are good Oeconomy, and a prudent, dif^ 
 Crete and virtuous behaviour in their families • 
 as for other reafons, fo particularly, left " the 
 " word of God fhould be blafphemed" : i. e. 
 left the gofpel of Chrift fhould fall under the 
 contempt and reproach of men, by reafon of 
 the ill condu(5t of women profefling godlinefs ; 
 wheth I old or young. 
 
 T ■ : r. apofUe goes on ; " Young men likewifc 
 
 " r -rt robe fober-mindcd". And he imme- 
 
 di :bjoins [ver. 7.] " In all things ftiewing 
 
 ' 'fa pattern of good works", &c. Intlmat- 
 
 ] ritus tlie great importance, the abfolute 
 
 .^j. ty, of taking heed to himfclf, as well as to 
 
 .Ifi doctrine ; and of being an example of that 
 
 \\ht: riety, that godly and virtuous convcrfation, 
 
 v'hich, by his preaching, he wae to recommend 
 
 o others. The apoftle then confiders the ftate 
 
 and duty of fcrvants ; enjoining Titus to teach 
 
 thcin " to be obedient unto their own mafters, 
 
 " and to pleafe them well, &c. that they might 
 
 " adorn the doctrine of God our Saviour in ail 
 
 " things". And thefe duties of the old and 
 
 young, male and female, bond and free, the a- 
 
 poftle fuggefb to Titus, fhould be inforced upon 
 
 them refpeftively, by motives drawn from the 
 
 the nature and dcfign of the gofpel of God's 
 
 grace." 
 
 § See 1 Cor. ^liy. 34. and i Tim. ii ii, 12. 
 
10 Coficenmg Thus and SER. t 
 
 grace." " For the grace of God that bringetli 
 ** falvat'ion unto all men", [fo k might, and, I 
 think, ought to be rendered] " hath appeared ; 
 ** teaching us, that denying ungodlinefs, and 
 " worldly lufts, we fhould live fobcrly, rightc- 
 ** oufly and godly in this prefent world ; looking 
 ** for that blelTed hope, and the appearing of the 
 " glory of the great God, and our Saviour Jefus 
 *' Chrift ; who gave himfelf for us, that he might 
 " redeem us from all iniquity, and purify unto 
 ** himfelf a peculiar people, zealous of good 
 ** works. Thefe things fpeak and exhort, and re- 
 " buke with all authority. Let no man dcfpifc 
 " thee." Thus ends the chapter. 
 
 And from this curfory view of the chapter, 
 we may form a good general idea of what the 
 apoftle intended in the beginning ofit,by " found 
 doftrine", and the " things which become it" : 
 viz. more efpecially the plain, obvious, and in- 
 difputable doctrines of the gofpcl, refpcfting the 
 redemption of mankind by the Son of God,and 
 his appearing in glory hereafter to judge the 
 world ; together with the practice of fobricty, 
 rlghteoufnefsandgodlinefs ; thofcduties,thc excel- 
 lency and the obligation of which, are in (bine 
 meafure apparent from the light of nature, tho 
 more clearly made manifeil:, and more forcibly 
 taught, in the gofpel of the grace o^ God ; in 
 the fiith of which they arc to be performed. And 
 this account of the things which become found 
 do^ftrine, may receive both illuilration and confir- 
 mation from the fame apoille's firft cpiftle to 
 Timothy, written on a fmiilar occafion with this 
 
 to 
 
SER. I. ihe Epijile to htm. 1 1 
 
 to Titus — " The law is not made for a righte- 
 " ous man", fays he, " but for the lawlefs and 
 *' difobedient, for the ungodly and for finners, 
 " for the unholy and pfophane, for murderers of 
 " fathers, and murderers of mothers, for man- 
 *' flayers, for whoremongers,for them that defile 
 " themfelves with mankind, for men-ftealers, for 
 " liars, for perjured perfons, and if there be any 
 
 " OTHER THING THAT IS CONTRARY TO 
 
 " SOUND DOCTRINE, acccording to the glori- 
 *' ous gofpcl," '^ &c. 
 
 Here then, you have the Apoftle's idea, both 
 of th- things which become, and which are con- 
 trary o, found doftrine. But, alas ! how difFe- 
 rent a conception have many perfons, concerning 
 ^{le gofpel, its great defign, and the things which 
 ;l^Gcome found doftrine ? Are there not multitudes 
 iu the countries fubje<fled to the papal tyranny, 
 who think that the things which more eipecially 
 become fuch doctrine, arc, telling beads,going on 
 pilgrimages, crofllng themfelves, kifling and wor- 
 fnipping images ; and other fuch-like foolifh and 
 abominable praftices, many of which are direftly 
 contrary to found doflrine ? And among the 
 proteitants, the reformed, are there not many, 
 in v.hofe yet-depraved, and un-reformed opinion, 
 fome of the appendages, and the circumlfantials 
 oi religion at beft, have ufurped the higheft place 
 and eltimation, as the things that more particu- 
 larly become found do<^rine ; while the iniinite- 
 ly iv ore important and indifpenfable duties of 
 morality are dcfpifed, perhaps, as " weak and 
 
 beggarly 
 • I Tim. i. 9; lO, ii. 
 
1 2 Concerning Titus and SER. I. 
 
 beggarly elements"? Are there not many prote- 
 ftants, in whofe yet-un reformed and depraved 
 judgment, hardly any thing merits the honour- 
 able appellation of found doftrinc, befides the 
 fubtleties and refinements of fpeculativc men, 
 refpefting certain abftrufe^ and, at bcft, very 
 doubtful points ? — • Such as, One may fifely fay, 
 very few people can even underftand, and fewer 
 ftill were, probably, ever the better for ; tho' it 
 is likely very many have been the worfe : If 
 not the worfe, merely by believing them, yet by 
 getting their minds foured about them, and em- 
 bittered againft their chrilHan brethren, who were 
 fo unhappy, or, perhaps more properly, (o hap- 
 py, as not to fee with their eyes. For my own 
 part, I cannot but think it much more fafe to 
 form my conceptions of found do6lrine, and the 
 things which become it, by this apoftolical account 
 thereof, than by the writings of any uninfplrcd, 
 felf-conccited and arrogant men whatfoever : 
 Efpecially men, who were hardly ever eafy, but 
 when they were either coiningTome new, unfcrip- 
 tural definitions and diftiiicftions, in the ungoldon 
 mint of their own brain,or imperioufly impofing 
 this droffy, counterfeit coin upon their neigh- 
 bours ; hereticating and perfecuting, curfmg and 
 murdering alt, who would not receive it as true 
 and genuine, unlefs \\\\cn fiynetlmig elfe proved a 
 more efficacious reftraint with them, than either 
 the fear of God, or the love of man : endea- 
 vouring to engage heaven and earth, and, with 
 more fuccefs, probabiy.to move hell in their quar- 
 rel ; 
 
SER. L the Epijile to him. 1 3 
 
 rel*; aflertlng that their fpiritual coin, for which, 
 good men ! they defircd onl j worldly honors, and 
 pcrifhing gold in exchange, was the true riches, 
 and evidently bore an hcavenly,divine impreflion ; 
 While thofe to whom they would put it off, 
 purely for their eternal benefit, could, alas poor 
 blinded men ! difcern upon it no image or fuper- 
 fcription more facred and verirrable,than the mere 
 terreftrial one of the mortal coiners ; the image 
 of the earthly, not of the heavenly Adam. — 
 O deteftable hypocrify and villany ! — Such in 
 fa6l were both the fpirit and the practice of many 
 of thofe men, who are now followed by multi- 
 tudes of protefbnts, as the greateft luminaries, 
 of the chriftian church fince the apoftles days, 
 and the preachers of " found doctrine", by way 
 of diftinftion from others, at leaft as learned, 
 and of a far more peaceable, pious and virtuous 
 converfation ; which is, indeed, paying thefe re- 
 puted unfound men, but ^ very indifferent com- 
 pliment. 
 
 But, to return to the apoftle and his epiftle, 
 from thofe who were fo unUke him both in 
 doctrine and manners : — ^His epiiHe having been 
 written with a view to dire<5t Titus in his beha- 
 viour as a miniiter of the golpel ; and particu- 
 larly, though not primarily, rcfpccting that 
 material branch of his duty as fuch, his doftrine, 
 or preaching ; the particular directions relative 
 hereto, arc douhtlefs obligatory upon the preach- 
 ers ol- the gofpel in fuccecding ages ; as is, ac 
 teali: generally, allowed. And, by the way, how- 
 
 e\cr 
 
 * F!c;^Lcr: (j nequeo Superos, AcheronU mofcbo. JE». vii. 
 
14 Concermffg Titus a^id SER.I. 
 
 ever fuperior Titus may be fuppofed to have been In 
 fome rerpe6]:s, to any or all of the miniftcrs of 
 the gofpel at this day ; yet the directions given 
 him by the apoftle, are given with fuch an air, 
 in fuch a manner, as fuppofes him to have been 
 only on a level with them in another, viz. as an 
 uninfpired man, who was to recei\ e the doftrine 
 which he preached, and the rules to be obfcrvcd 
 by him, immediately from the apoftle, not from 
 the Spirit of God, who Ipake in and by him. 
 I think myfelf, therefore, (one of the leaft con- 
 fiderable, indeed, of thofe who have the honor 
 to fuftain this facred office) obliged to preach 
 found doctrine, and the things which become it, 
 according to this account and reprefentation there- 
 of, in all its branches : But fhall now confine 
 myfelf to that fmgle point, to which my text 
 relates ; the " exhorting young men to be 
 fober-minded". 
 
 It has been the remark of many perlbns,and, 
 I fuppofe, not wholly without foundation, that, 
 amongft my honoured and beloved hearers of 
 this fociety, there is a pretty large proportion of 
 '* young men" ; a larger proportion, perhaps, 
 than in moftof the other afTemblies in the town. 
 I can truly fay, I am, as it is certainly my duty 
 to be, tenderly concerned for their intereft, re- 
 putation and honour ; for their real good in this 
 world, as well as their eternal happinefs in the 
 other. And, tho' I have not been unmindful 
 of them in times palt ; yet, methinks, it will be 
 no more than a proper piece of rcfpcCl, and 
 mark of my unfeigned love and regard to them, 
 
 if 
 
SER. I. the Epijile to hwu 1 5 
 
 if I adapt and devote a number of difcourfes more 
 particularly to their fervice, agreeably to the apos- 
 tolic injunction in the text. This is what is pro- 
 pofed ; and may almighty God, by his bleffrng, 
 render thefe difcourfes as truly ufeful and falu- 
 tary to them, as they are fmcerely defigned for 
 that end ! 
 
 After fome remarks on the principal temis 
 in the text, the method which, by divine per- 
 mifTion and affiftance, will be purfued, is as fol- 
 lows. It is intended. 
 
 First, Somewhat diftinClly to explain to 
 my young brethren, the nature of that fobriety 
 which is ipoken of in the text ; and to reconi'- 
 mend it in a curfory way. 
 
 Secondly, To point out, particularly, fome 
 of the many fins, follies and criminal excelfes, 
 which are repugnant to it ; and againit which 
 young men efpecially, may need to be cautioned. 
 
 Thirdly, It is propofed, more largely and 
 diftin6tly,to exhort them to this fobriety of mind, 
 and to diffwade them from the contrary. And, 
 
 Fourthly, To fhew them the extreme fol- 
 ly and danger of delaying to be fober-minded, 
 till they are farther advanced in yca|;s ; the com- 
 mon, and often fatal error of the young. 
 
 Let me make fome remarks on the princi- 
 pal terms of the text, before I proceed to the 
 main defign, as rcprcfcntcd above. And, 
 
 I. The 
 
l6 The Terms of the Text SER. I. 
 
 I . Th e perfons who are to be thus exhorted, 
 are " young men." It may not be amifs juft to 
 obferve here,that what is tranflated young men,in 
 two \vords,is only one in the original: the "young", 
 or " younger", in the plural number,with a maf- 
 culine termination to denote the fex intended ; 
 there being nothing befides this termination, to 
 warrant the addition of the word " men," as 
 in our common tranflation : with which, how- 
 ever, I would not be thought to find any 
 fault on this account. For the original word is 
 in general well enough rendered thus. Under 
 this term, or thefe terms, [young men] may be 
 comprehended all perfons of that fex, between 
 children, and thofc whom we commonly call 
 middle-aged perfons. 
 
 Human life, or the age of man, has been 
 varioufly divided. One, and, I believe, a pretty 
 undent method of dividing it, is into four pe- 
 riods ; VIZ, childhood and youth, complete, per- 
 fe<^ manhood, and old age. Thofe who divide it 
 thus,rcckon the ftate of childhood,from the birth 
 to fourteen years ; of youth, from fourteen to 
 about twenty fi\e ; of complete, perfeft manhood, 
 from twenty five to fifty ; and of old age, from 
 thence-forward till death ; whether that come at 
 the end of thrcc-fcore years and ten, or, by reafon 
 of ftrcngth, not 'till fourfcore years ; or tho' people 
 ihould live IHll longer " in labor and forrow.f^ 
 
 According to this divifion of human life, 
 you perceive that all betwixt fourteen and twenty 
 five years, are to be reckoned in the clafs of 
 
 young 
 
 :|; Pfa!m xc. lO. 
 
SER. I. particularly explained, 17 
 
 young men. And as to thcfewho either a little 
 fail fhort of, or exceed thefe years ; they may 
 yet well enough be comprehended in the text, 
 under the denomination of young men. Neither 
 the holy fcriptures, nor m.oral difcourfes in gene- 
 ral, aim at precifion in fuch matters as thefe. It 
 would, indeed, be no better than trifling, to in- 
 fift, in difcourfes of this kind, upon the punftilio 
 of a few wrecks, months, or even years. 
 
 It may be farther remarked here, that when, 
 in common difcourfe, ^\t fpeak of young men, we 
 often mxcan thofe that are in a (ingle ftate, or the 
 unmarried, in contradillinfticn from the mar- 
 ried, tho' SOME of the former are older than 
 many of the latter. But the apoftle does not 
 appear to fpeak of young men in this reflrained 
 fcnfe, excluiively of the niarried ; but rather to 
 include both ; tho' he might probably have a 
 more particular view to the former. That he 
 does not fpeak of the unmarried by way of dif- 
 tindion from the married, is at leafi: probable 
 from what he had juft before faid concerning the 
 young women, as he calls them ; [vcr. 4.] fome of 
 whom he, neverthclcfs, fuppofes to be married, to 
 have hufbands, and children : '* That they may 
 *' teach the young w^omen to — love their hufbands, 
 *' to love their children, &c." From hence it may 
 be naturally inferred, that the apofUcj In the next 
 verfe but one, fpeaking of young men, did rot 
 Intend to be underflood of the unmarried only : 
 Efpecially if it be confidered that fome of thefe, 
 who have never entered into that ftate of life, 
 which he fays " is honorable in all/' inftead of 
 C being 
 
1 8 The Terms of the Text SER. L 
 
 being young, arc indeed old: At lead: this is the 
 cafe among us at this day — However, as was 
 intimated before, the apofHe may naturally be 
 fuppofed to have had the unmarried more efpe- 
 cially in his eye ; as being, perhaps, at once the 
 greater number, and (landing in fome peculiar 
 need of fuch an exhortation to fobriety 
 
 It is accordingly defigned to accommodate 
 my difcourfcs upon this fubjedt, more particularly 
 to thofe whom we commonly mean by young 
 men, or the unmarried. But this, it is hoped, 
 will not prevent others, the married, and even 
 the aged of both fcxes, from reaping fome benefit 
 from them. For, as fobriety, virtue, or true re- 
 ligion, is one uniform thing, in which all perfons, 
 of whatever age, fex, or condition, are concerned ; 
 fo whatever is faid upon this univerfally-intcrefl:- 
 ing fubje<fl, if faid with tolerable propriety, m.ay 
 be in fome meafure for the edification of all in 
 general, tho' it be moft particularly adapted and 
 dire<5led to " young men." But, 
 
 2. It will be proper to give you here, a brief 
 explanation of the term " fober-minded" ; and, 
 hereby, fome general idea what that is, to which 
 the apoftle would have young men exhorted. 
 
 Tn E original word and its derivatives are ufed, 
 fometimes in a more narrow or retrained, and 
 fomctimes in a more extenfive, coniprehenfive 
 fenfe. When ufed in the former, they may 
 fignify, and are tranflated, grave, chaile, tem- 
 perate ; in oppofition to lightnefs, leudncfs, and an 
 immoderate indulgence of ihe fenfual appetites. 
 They are ufed in fuch a reftrained fenfe, even in 
 
 fevei aj. 
 
SER. I. part'icularly explained, ic^ 
 
 fevcral places of this fame chapter ; of which It 
 is iinnecelTary to give particular inlknces. And 
 in the like refrraincd fcnfe the Englifh word 
 " fober," is often ufed. 
 
 But the original may well bear a much more 
 comprehenfive meaning. It may fignify, to be 
 of a " found mind" in general ; to have an en- 
 lightened, a well-informed and healthy mind ; a 
 mind rightly difpofed ; apropertempcr, a duly re- 
 gulated will and affedions, accompanied by a cor- 
 refponding external behaviour: in oppolition to 
 an erroneous, ignorant mind; a blind and de- 
 praved, a carnal or flefhly mind ; a mind fet upon 
 folly and vanity ; a diforderly, unruly will and 
 affe^lions ; and thofe evil practices, which are the 
 natural fruit and confequence of having a mind 
 thus darkned and corrupted. The original word 
 will very eafily and naturally bear fuch an ex- 
 tenfive fignificaticn as this, f And there is the 
 more realbn for undcrftanding it thus in the text, 
 becaufe the apoftlc, directing Titus as to his mi- 
 nilterial application to young men, fums all up in 
 this fmgle word, that he fhould exhort them to 
 be" fober-minded :" Whereas he branches out 
 into feveral particulars, in what he fays with refe- 
 rence to aged men, aged women, and young 
 women, in the preceeding context ; and to fer- 
 vants, in the verfcs following. From hence it 
 appears pretty evident, that this fmgle word was 
 defigned to comprehend a great deal in it ; in 
 fliort, every thing, in cftefl, to which young 
 C 2 men 
 
 f SopHRONEiN, fobrlus e/Te, fapere, vel fana mente efle prae- 
 ditus. SoPHRONisMos, fanitas anirni, fapientia. Vid, 
 ■ 2 Tim .1. 7.—" a found mind." 
 
7.0 The Terms of the Text SER. I. 
 
 men need to be exhorted. I therefore under- 
 ftand It much in the fame latitude and extent, 
 that Solomon commonly ufes the word wifdom, 
 in his writings, viz. as comprehending true reli- 
 gion in general, both in principle and practice ; 
 allowing only for the difrcrcncc of times and cir- 
 cumftances, or of the difnenfitions which Solo- 
 mon and we are under: — He under the Mofaic, 
 and we, the Chriftian. 
 
 3. The next thing, and all that is farther ne- 
 celTary to be confidercd, for the explanation of 
 the text, is the manner of addrefs which the 
 apoftle enjoins Titus to ufe, exprelTed by the word 
 " exhortation." — Young men likewife " exhort," 
 Sec. And, what this implies and fuppofes in it, 
 may appear from the following obfervations. 
 
 (i.) Exhortation differs widely, in the 
 -nature and idea of it, from conwiandhig^ impe- 
 rioufly injoining a thing upon another, or au- 
 thoritatively requiring it, as a mafter may com- 
 mand, injoin, or require any thing of, his fervants. 
 The minillers of the gcfpel have no fuch autho- 
 rity as this over old or young. Even theinfpired 
 apojftles claimed no fuch power ; declaring that 
 they had no dominion over the faith of others : 
 And they particularly admonifh other miniflers, 
 not to behave thcmfelves as *' lords over God's 
 heritage." 
 
 (2.) Ministerial exhortation differs, on 
 the other hand, from merely requejilng fome- 
 thing of another, or rxprcfling a (imple defire of 
 it. One perfon may, in numberlcfs inftanccs, ex- 
 prcfs a dcfire that another would do this or that, 
 
 and 
 
SER. L particularly explained. 2 1 
 
 and yet not exhort him to It. For example, if 
 a poor man fhouki make known his wants to his 
 neighbour, and afk an ahiis of him, no one 
 would call this " exhorting" him to be charitable, 
 or merciful. 
 
 ( 3 . ) Christian and minifterial cxhortatloi> 
 implies in it, reafoning, urging, and endeavouring 
 to perfwade, by theufe of fuch arguments as are 
 adapted to touch the confcience, to move the will, 
 and to excite people to the performance of w^hat 
 is confidercd as their duty, or that which they 
 ought to do; preflingituponthem with earneftnefsj 
 and a proper pathos, as being of great importance* 
 So that the manner of addrefs expreffed by the 
 word exhortation, is a medium betwixt command- 
 ing and fimply defiring a thing ; the former of 
 which fuppofeth fuch an authority as no minl- 
 fter of the gofpcl has, and the latter of which 
 implies nothing more than what a child might 
 do as well as an apoitle. 
 
 (4.) The ufe of exhortation, as now explain- 
 ed, iuppofes men, even the young, to be reafon- 
 able creatures ; capable of underftanding what is 
 faid to them ; of feeing the force, and feeling 
 the weight, of rational arguments ; and fo, of 
 being influenced by them. No man, in the due 
 exercife of his own reafon, employs it in giving 
 exhortations to irrational creatures ; to fuch as 
 are, in their own nature, incapable of being 
 wrought upon, or moved by fuch means ; on a 
 ftock or a ftone, on the horfe or mule, which 
 have no underflandlng. The end of exhortation 
 is to move, to incline the will, by offering pro- 
 C 3 per 
 
22 The Terms of the Text SER . I. 
 
 per, intelligible motives and arguments to the 
 underftanding, or confcience ; as was faid before. 
 
 (5".) Exhorting young men or others, to 
 be fober-minded, fuppofes that they need it, by 
 reafon of fome natural or adventitious averfion, or 
 dllinclination thereto : At Icalt it fuppofes, that 
 they need further information ; and to have mo- 
 tives, or arguments fet before them m a ftronger 
 light; fo as to touch their hearts, and give a pro- 
 per turn to their will and affections. For there 
 would be no room, at leaft no occafion, for ex- 
 hortation, if their minds were fuppofcd to be 
 already properly informed, and their wills, 
 hearts, and affections under due regulation; fuch 
 as they ought to be under. 
 
 (6.) Such exhortation does not, however, 
 fuppofe that the great end or dcfign of it is to be 
 anfwered, merely by its own power, force, or 
 energy, independently of the blefling and grace 
 of God concurring. What it really fjppofes, as 
 ■was faid before, is, a reafonable creature, or a pro- 
 per fubjeCt, a free, moral agent, one naturally ca- 
 pable of undedhmding, and being influenced by 
 rational motives ; and, at the fime time, one that 
 needs inftruClion and excitement, in rcfped of 
 fome natural or adventitious darkncfs of mind, 
 or irregularity of the will and affections. But, 
 whether the bell-adapted exhortations that man 
 can give, fhall be effectual in the event, to anfwer 
 the propofed end, depends upon God. For it is 
 not without his gracious influence, that thefe ar- 
 guments will actually fo touch the heart, as to 
 produce their dcfigncd effect t; however rational or 
 
 fcriptural 
 
SER. I. particularly explained. 2 j 
 
 fcrlptural they may be. There Is really no true 
 fobriety, no good fruit, no increafe, no fpiritual 
 harveft, befides that which God giveth, even tho* 
 a Paul planteth, and an Apollos watereth : As, 
 indeed, there is not any fruit, any harveft pro- 
 duced even In the natural world, without his 
 fecret energy and blefling, however diligent or 
 fkiiful the hufbandman may be. 
 
 (7.) Christian and minifterlal exhortation 
 implies in it, a kind, friendly and courteous 
 manner of addrefs, in opposition to a rough, 
 haughty and imperious one. The apoftlc 
 well knew, that it was by gentle and paternal 
 treatment, rather than by harilmefs,^ rigor and 
 fc verity, that young men are, by the blelling of 
 God, to be made fobcr-minded, virtuous and 
 good. He therefore direds Titus to " exhort" 
 them to be fo. The fame apoftlc in his firft 
 cpiftlc to Timothy, written with the like gene- 
 ral defign with this to Titus, particularly enjoins 
 upon him a rcfpcftful, courteous and obliging 
 manner of treating all, both the old and young 
 of both fexes. " Rebuke not an elder," fays 
 he, (by an elder, here, doubtlefs meaning an old 
 man only, not a paftor or biftiop) '' but entreat 
 " him as a father ; and the younger men as 
 *' BRETHREN; the elder women as mothers, 
 " the younger as fiftcrs, with all purity." And in 
 his fecond epiftle to the fame perfon, he gives him 
 the following caution agalnft a rough and ar- 
 rogant behavior in his minifterlal capacity. " The 
 *' fervant of the Lord muft not ftrive," fays he, 
 ** but be gentle unto all men, apt to teach, pa- 
 C 4 " tient, 
 
24 The Terms of the Text SER. I. 
 
 " dent, in mccknefs inftru^ling thofc that oppofe 
 *' themft'lvcs ; if God peradvcnture will give them 
 " repentance to the acknowledging the truth." 
 The fame great apofUe appeals to the ThefTalo- 
 nians as witnelfes of the kind and paternal man- 
 ner, in which he ccndu^lcd hinifelf towards them, 
 wdien he preached the gofpel among them : " Ye 
 *' know," fays he, " how we exhorted^ and com- 
 *'' forttd, and charged every one one of you, as 
 
 " A FATHER DOTH HIS CHILDREN, that yc 
 
 " would walk worthy of God, who hath called 
 " you unto his kingdom and glory. ":j: 
 
 These paiTages may help to informs us, what 
 fort or manner of addrcfs the apoitle intended, 
 by the word " exhortation ;" — how great a re- 
 gard he had for decorum, meckncfs and decency, 
 in the mioilters of the gofpel; and how tenderly, 
 kindly and courteoufly he would have even 
 " young men" treated by them. If thefe rules 
 have not been duly obferved by all miniftcrs 
 fincc ; if ill-natur'd reproacjies, revilings, angry 
 inve^ives. and harxli, imperious menaces, have 
 been fometimes heard, inllead of the kind voice 
 of exhortation and gentle perfwaiion, in the fpirit 
 of meeknefs and charity ; it is not becaufe the 
 niiniftcrs of the gofpel are not fufficiently warn- 
 ed againltfuch a proltitution of tlicirfacred office 
 and chara(!:l:er, in the holy fcriptures. Befides : 
 religion is a reafonable fervice. It requires in the 
 very nature of it, an enlightened mind, a con- 
 vinced judgment, the confent, approbation and 
 love of the heart; as being in itfclf mofl amiable, 
 
 the 
 
 •■4 
 
 X I Epif. Chap.II.x 
 
SER. L particularly explained, i^ 
 
 the foundation of all true happlnefs here and 
 hereafter. And, furely, this convi<5tion of its 
 excellency, this complacency in, and love to it, 
 are not to be produced, either in the old or 
 young, by reproaches, invectives, or an imperious 
 addrcfs, in the teachers of religion. In this ref- 
 pe^l, very particularly, the apoflolic maxim will 
 ever hold true; that '* the wrath of man worketh 
 " not the righteoufnefs of God." And thefe 
 rules of charity and decorum, my beloved young 
 brethren, fhall ftand as a perpetual reproach to 
 my felf, if I deviate from them, by railing at, re- 
 viling, or lording it over you, inilead of " ex- 
 horting you to be fober-minded." But, 
 
 (8.) It would be a wrong inference from 
 what has been faid refpecting this point, that thefe 
 minifterial exhortations may therefore be inno- 
 cently difregarded : Or, that thofe to whom they 
 are given, are at liberty either to receive or rejed: 
 them, without any danger of incurring the difplea- 
 fure of God. Exhortations that are founded in 
 truth and reafon, and are according to the word 
 and will of God, by whomfocver given, cannot be 
 defpifed, or fet at nought, without guilt and peril. 
 The miniflers of the gofpel are indifpenfably o- 
 bliged to take heed, what they deliver as his word 
 and will ; what they exhort you to ; not " teach- 
 ing for doftrines the commandments of men." 
 And if they do the latter, either knowingly and 
 wilfully, or thro' a criminal negle<5l to inform 
 themfelves what they ought to preach, great is 
 their guilt, and great the condemnation which 
 belongs to them. Neither, on this fuppofition, 
 
 are 
 
26 The Terms of the Text SER. I. 
 
 are you obliged to believe them, or to regard their 
 exhortations ; nay, yon are bound in reafon, duty 
 and confeience to reject them. But, on the o- 
 ther hand, if they deliver to you real and impor- 
 tant truth ; if they exhort you to what is accord- 
 ing to the word and will of God ; certainly fuch- 
 exhortations as thefe arc, in their own nature, 
 binding. I mean, they are obligatory upon your 
 confciences : You cannot difregard them, with- 
 out a6ling contrary to reafon, without fmning a- 
 gainft God, and expofing yourfjlves, hereby, to 
 his righteous difpleafure. What tho' the mini- 
 fters of the gofpel are not your mafters, or lords ? 
 What tho' they have no authority to command 
 you how you fhall conduct yourfelvcs ^. What 
 tho' they have no right to call you to an account, 
 for contemning and difregarding their exhorta- 
 tions? or to harm you in any refpe<51: whatfoever, 
 as certainly they have not. Yet are you not ac- 
 countable to God? Are you not accountable to 
 yourfelves ? Are you at liberty to a(^t unreafona- 
 bly ? Have you a right to rcje6l the truth? the 
 commandments of God ? Are you without 
 law to him ? Have you, in jfhort, a right to 
 rejert any exhortations that are given you a- 
 greeable to his word and will, by thofe who, in 
 his providence, fuftain the chara(fler and relation 
 of teachers and inftruftors to you ? or even by 
 any other perfon ? You cannot think you have 
 any fuch right as this, to do wrong ; or that you 
 may *' ufe liberty for a cloak of malicioufnefs." 
 In many cafes, counfels and exhortations are 
 refufcable; or they may berejedted without guilt 
 
 or 
 
SER. I. particularly explained, 27 
 
 or danger. But this Is only when they are in their 
 nature bad, or indifferent, doubtful, or merely 
 prudential. No exhortations of this nature, are 
 binding upon the confcience ; but the perfons to 
 whom they are given, are at liberty to rejeft them, 
 If they chufe to do fo ; yea, they are in reafon 
 and confcience bound to do it, as to thofe coun- 
 fels that are pofitively bad ; as was obferved be- 
 fore. But when you are exhorted to be fober- 
 minded ; when you are counfclled to receive and 
 embrace the truth, fufficiently proved to be fuch ; 
 when you are perfwaded to do what is in its na- 
 ture fit and reafonable to be done ; when you 
 are admonifhed to fear God, and keep his com- 
 mandments ; in a word, when you are exhortecf 
 to do your duty, and what God himfelf requires 
 of you ; certainly thefe are counfcls and exhor- 
 tations of fuch a kind, that they cannot be difre- 
 garded without great guilt and danger. They do 
 not come under the head of indifferent, doubtful, 
 or merely prudential counfels ; much lefs, under 
 that of bad ones : But they are fuch as ought to 
 have all the weight and influence of commands ; 
 even the commands of God himfelf. Such, in- 
 deed, they are, in one fenfe : For God authori- 
 tatively requires of you, whatfoever you are ex- 
 horted to, conformably to reafon, his word and 
 will, whoever the cxhorters themfelves maybe; 
 and altho' they have no dominion over you, nor 
 any right to exa6l an account of your behaviour, 
 except in the way of fober remonftrance, ex- 
 po{Kilation, and friendly reproof, if there fhould 
 be occafionfor it. 
 
 If 
 
^8 The Terms of the Text SER. 1 
 
 If the young men of Crete had not " fiiffcred 
 the word of exhortation" from Titus, but fcorn- 
 cd and rejedicd it ; would they not have been 
 jnftly blameable ? Without doubt. If you ihould 
 do the hke, what would be the confequence ? 
 You need not be told ? The obligation to regard 
 and follow exhortations, depends much lefs upon 
 the character, office, or qualifications of him that 
 gives them, than it does upon the nature of the 
 exhortations themfelves. Tho', as to the former, 
 there is no evidence, nor even probability, that 
 Titus was an infpired preacher. He received his 
 doctrine and directions from the apoille. If o- 
 thcrs therefore, tho' the meanefl: of Chrilfs mi- 
 nifters, follow the do6trinc and directions of the 
 fame apolUe, of all the apollles, and even of Chrill 
 himfelf ; will not their exhortations be as bind- 
 ing upon you, as thofe of Titus were upon the 
 Cretian youth r — " Judge even of yourfeives 
 " what is right." 
 
 (9.) Altho' the term exhortation implies in 
 It a friendly and courteous manner of addrcfs ; 
 yet, certainly, it is not defigned in oppofition to 
 reproving and rebuking thofe that do evil, when 
 there is juft occafion for it. For, in the fame 
 chapter, the apolHe enjoins Titus to do thus : 
 " Thefe things fpeak and exhort, and rehuke with 
 " all authority; let no man defpife thee." Where 
 you will obferve, that exhorting and rebuking 
 are joined together ; fo that the former could 
 not be intended in the text, in oppofition to the 
 latter. And in the precceding chapter, fpeaking 
 of the grofs immoralities of the Cretians,as even 
 one of their own poets had chara(n:erized them, 
 
 he 
 
SEPv. I. particularly explained. 29 
 
 he immediately fubjoins, " This witnefs is true ; 
 wherefore rebuke them Jfjarply, 8cc." f In his 
 epifile to Timothy, he aHb fays, " Them that fin, 
 *' rebuke before all, that others alfo may fear."§ 
 Or, as it might, and, I fuppofe, ought to be 
 tranilatcd: *' Them that fin before all, rebuke,'* 
 &c. For, furely,they were not to be rebuked be- 
 fore all, or in a public, folemn manner, unlefs they 
 had finned before all, or their crimes were notori- 
 ous and public ; as the common reading implies. 
 But it is farther to be obferved here, that e- 
 ven reproof and rebuke, which are needful in 
 fome cafes, and which may feem to imply fome- 
 what of rigor and feverity in their nature ; may 
 yet be adminiftred in a truly friendly and paternal 
 manner. And they doubtlefs ought to be given 
 in fuch a way, if polhble, as to convince thofe 
 to whom they are given, that they are kindly in- 
 tended for their amendment, and real good ; fincc, 
 otherwife, there is little or no benefit to be hoped 
 from them. Yea, they are more likely to have a 
 bad, than a good eiFe<fl-, if they are feen to proceed 
 from pride, refentment and anger, or are attended 
 with infulting and reviling expreffions. And, 
 that the apoftle did not dcfign fuch rebukes as 
 thefe, but quite contrary ones, in the fpirit of 
 charity and meeknefs, is fufficiently evident from 
 his own words, in his fecond epilHe to Timothy ; 
 where he joins reproving, rebuking and exhort* 
 ing, together ; faying, " Reprove, rebuke, exhort 
 " ivith all long-fiiffering and doBrine ;" and this, 
 even v/here he is fpeaking profefledly of thofe, 
 who " Vt'ould not endure found do<^rine." \ 
 
 (10.) And 
 
 t Cliap. I. 12, 13. § I Tim. V. 20. % Chap. IV, 2, 3. 
 
30 The Terms of the Text SER. I. 
 
 (lo.) And laftly, It cannot rcafonably be 
 thought Inconfiftcnt with the kindntfs, mecknefs 
 and gcntlencfs of the gofpcl, or of- that manner 
 of addrefs which is impHcd in the word exhorta- 
 tion, to lay open the folly and danger of vice, or 
 of difregarding the word and commandments of 
 God, in the plaineft, fullcft and mofi: forccable 
 manner podible : To fhew to all people, whether 
 old or young, the guilt and mifery of a ftate of 
 alienation from God, and of enmity to him in 
 their minds by wicked works ; together with the 
 imminent hazzard which wicked men are in, of 
 perifhing in their fins ; and " warning them to 
 flee from the wrath to come." It is not here 
 meant, that this may be done by prejudging, or 
 pointing out particular perfons, as the heirs of 
 wrath and perdition ; which were indeed an a- 
 bominable piece of arrogance and prefumption ; 
 but, by fhewing in a clear and forccable manner, 
 that the paths of vice and folly, by whomfoever 
 trodden, are the paths that lead to deftruftion. 
 
 There are fome perfons, who profefs to have 
 a relifh for difcourfcs upon the excellency and 
 rewards of moral virtue, with exhortations to the 
 practice of it ; and yet do not well like to have 
 the evil and danger of fin infiftcd on ; or the ter- 
 rors of the Lord fet before them. T his is what 
 fome people confidcr as favouring of harfhncfs, 
 fourncfs and feverity ; hardly confident with the 
 meeknefs and charity which become theminifters 
 of the gofpel- Nor, indeed, will 1 deny, that thefc 
 topics may be treated upon, not only in a man- 
 ner that is very juilly difguftful, but too fre- 
 quently ; 
 
SER. L particularly explained, j i 
 
 qucntly ; or to the ncgle<n: of others which 
 are equall)^ proper and ufeFul ; and are, at the 
 fame time, more pleafing ; yea, probably, better 
 adapted to produce a good effeft upon the minds 
 of many perfons. And, to lay the leaft, I do 
 not envy thofe men their particular temper, and 
 caft of mind, who feem to be hardly ever fb 
 much in their element, as when they are thunder- 
 ing *' hell and damnation" in the cars of people, 
 with all the mofl: frightful images and expref- 
 fions, which they can colle<5l together. 
 
 But flill, thefe Icfs agreeable topics of per- 
 fwafion, are in themfelves very proper and necef- 
 fary: And the infifHng on them at times, in a 
 fcriptural way, ought not to be imputed to four- 
 nefs, gloominefs or morofenefs of temper ; or to 
 any want ofcharity and good-will. Is the phyiician 
 thought to be wanting in kindnefs, good-will or 
 refped to his patient, for letting him know, in 
 fomecafes^ the nature and danger of his difeafe? 
 Efpecially if, at the fame time, he informs him 
 of the remedy ; exhorts him to ufe it, and to 
 take all poifiblc care and pains, that he may re- 
 cover his health, and live happily. The difeafe 
 would be the fame in itfelf, tho' the patient were 
 not thus informed concerning it ; and the real 
 danger, very often the greater, for a reafon too 
 obvious to need mentioning. Is the pilot who, 
 at a diftance, obferves a veflel in a ftorm, juft run- 
 ning upon rocks or quickfands, and likely to be 
 foundered in a few minutes, thought to want 
 good- will to the p* ople on board, becaufe he 
 gives them, the fignai of their danger, and direds 
 
 them 
 
32 The Terms of the Text SER. I. 
 
 them to a fccure harbour ! Is the watchman that 
 cries " Fire" aloud in the night, thro' the ftreets 
 of a city, to awake the fleeping inhabitants, left 
 they fhould be confumcd in their beds; caUing 
 upon them to arife, and extinguifn the fiamcs, 
 fiippofed for that reafon, to want benevolence to 
 them, and a proper concern for their welfare ! 
 No one is fo abfurd as to reafon after this rate. 
 In thefe cafes, neither the phyfician, the pilot, 
 nor the watchman makes the danger ; but only 
 difcovers it, and exhorts thofe whom it concerns, 
 to efcape it : Which, furely, are acts of kindnefs 
 and charity ; and fuch as each of them was un- 
 der obligation to perform. To have done 
 otherwafe, would have been at once a neglect of 
 duty, and great cruelty. 
 
 Wii Y then fhould it be thought unkind, or 
 ungenerous,in thefpiritual phyfician underChrilt 
 the Chief, to fhew to youth, or others, their 
 fpi ritual difeafes ? their danger of eternal death ? 
 Efpecially if, at the fame time, he fhews the 
 remedy, the means of obtaining eternal life, and 
 exhorts to the ufe thereof. Why fhould it be 
 thought an unkindnefs for the fpiritual pilot, to 
 warn thofe of their danger, whom he fees carried 
 down the gulph of error and vice with a rapid 
 courfe ; and ready to be fwallowed up in the 
 abyfs of deftru6lion and mifery I Efpecially if, 
 at the fame time, he points them to the great 
 Ark, and to a fecure haven; where neither 
 winds, nor waves, nor florms can hurt them. 
 Why fhould it be accounted a cruel thing in the 
 spiritual watchman, to awaken thofe- that arc 
 
 allecp 
 
SER. I. particularly explained, 3 j 
 
 afleep in their fins, and every moment in danger 
 of being confumed in the fire of God's indig- 
 nation I — to " cry aloud," and even to " lift 
 " up his voice like a trumpet"; exhorting them, 
 if I may fo exprefs it, to extinguifh thofe terri- 
 ble flames with the tears of repentance, while 
 there is opportunity for it I Is not this the trueft 
 charity I As was faid in the other cafes, he does 
 not make, but only give zuarmng of the danger, 
 that it may be efcaped. And has not God enjoin- 
 ed this upon all who are, by office, the preachers 
 of righteoufnefs ? He fays to each of them, in 
 cfFe<^, as he did to the prophet of old : " Son 
 " of man, I have made thee a watchman to the 
 *' houfe of Ifrael : Therefore hear the word at 
 " MY MOUTH ; and give them warning from 
 " ME. When I fay uhto the wicked. Thou 
 " fhalt furely die ; and thou giveft him not 
 " warning, nor fpeakeft to warn the wicked from 
 *' his wicked w^ay to fave his life ; the fame 
 *' wicked man fhall die in his iniquity ; but his 
 " blood will I require at thy hand. Yet 
 *' if thou warn the wicked, and he turn not 
 *' from his wickednefs, nor from his wicked 
 " way, he fhall die in his iniquity ; but thou 
 ** haft delivered thy Soul." t 
 
 It fhould alfo be remembered, that exhorting 
 young men, or others, to be fober-mindcd, 
 muftv by natural and juft implication intend, 
 ufing all arguments and motives that arc pro- 
 per to that end. And therefore, fjch as the lall:- 
 mcntioned, mufl not, cannot be omitted ; iho' 
 D there 
 
 t Ezek. Cb. III. 
 
34: Tk^erms. ofth ^ti^^^c. 9Eft.J2 
 
 fh^r^-ai"^ niany others to be iniiftcci on, with the 
 fame general view, Indt^ed^ a miniJkr of the 
 gofpci fhcws-ho 'kfs bcncrdlcriee and.ten^cm<:fs 
 t6' Ws heii'erS, by adra on rilling thcfn^ <i>f'fhfc' 
 danger 6f infidtlity and impcnltoncc, 'provided iti 
 h'dot^c in a I'atipnal and fcripfural vay ; thai^ 
 fey cxhoking them to be fober-mindcd, wife and' 
 virtu'otis, from a* ccnddefarioH of the prtftne 
 pcaX:^,' ahd ftiture rewards 'o!f religion : 8nch 
 con/lderaticns as thofc v/hlch now clofe thisJ 
 difG'ourfe,adiVt{Ied by iSoloinon to his own Son ; 
 and found amo-iia thofe e>:ccllent proverbs, thd" 
 defign of whkh Wiis, " to" g4ve fub'tlety to tha 
 " -fimplcy t-a -tfec' )Mw^' j//<i7t kiiowlcdge sikd un- 
 ** derihindii'ig".-^ " My fon — Happ)- is the man 
 *■ that hndeth wifdom, and the man that gettetn 
 " iJixierftanding. For the mcrchandife of it is 
 "; better than the mercharidifc of filver, and the 
 "gain thereof ■ than fihe gold; She h mOrc 
 " pr^x^iotis than rubics': and all the things thoii 
 '' can ft defu'*!^, a^e not to be compared unto her.' 
 *>■ r.ength of' dajT^ •■ is> i4a 'h-crjighd htti>d : and iii 
 *' hci^lt;^r hf>nimhos; and' hoi^iOlir-. Hcj^ Wiiys 
 li s'rfc.'Wayii of f»Lafintlief?ii^nd all licr paths are 
 "^pea^e. Sljc is a tre^ of life th them that lay 
 '' hold upon her'; i^.id hnppy is every one that 
 
 a 
 
 retamcth lili. 
 
 
 SiiRMON, 
 
11.521s; 
 
 .^^,, . 
 
 Sermon IL 
 
 Of Sobriety in general, in Principle and 
 Practice. More parucularly, That it 
 
 •' implies (i) A Belief of . God's Being, 
 Perfections and Providence. (2) Of 
 the ChriiUan Revelation. And (3) 
 Sober Thoughts of One's felf. Short 
 Refle61ions on each. 
 
 TJTUS II. 6. 
 
 Young Men likeivi/i exhort to he foher- 
 minded. 
 
 Y Lclovcd young brethren of diis 
 Society, having a defign to adapt a. 
 number of tlilcoujTcs particularly to 
 your fervicc, as a ir.ark of the reipccc 
 and good- will which I bear 10 you, as well as 
 from a regard to my duty more immediately to 
 God, whofe I am, and whom I ferve with my 
 fpirit, tho' in weaknefs : I thought L m/ight \cry 
 properly make thefe words of the apolHc Y\i\X 
 to Titus, the fubjccl of my intended difcourles. 
 D 2" I^f 
 
36 Of Sobriety in generaU SER. 11. 
 
 In the morning I made fomc remarks on 
 Titus and the Epillle to him ; on the terms 
 " young men", and " fober-mindcd"; and then 
 conlidcred, more particularly, what that manner 
 of addrefs implies in it, which is cxprcffcd in 
 the text by the word *' cxhcrtation". Thcfe 
 fcvcral obfervations were dcfigned only as Intro- 
 ductory to my main defign ; which was exhibi- 
 ted in the preceeding difcourfc, under four gene- 
 ral heads. The firft of thcfe, to which I fhall 
 now proceed vi^hout farther preface, was, 
 
 FIRST, By divine affiliance, fomewhat dif- 
 tln6liy to explain to you the nature of that fo- 
 briety, which is fpoken of in the text ; and 
 to recommend it to you In a curfory v^ay. 
 
 But, let me here juft remind you of fom.c- 
 thing obferved in the preceeding difcourfc ; that 
 the original Greek word, tho' perhaps moil com- 
 monly ufed in a rcftrained fenfc, to fignify being 
 grave, chailc, temperate or moderate, yet eafily 
 and naturally admits a very extenfive meaning. 
 It may comprehend all that Is commonly inten- 
 ded in the writings of Solomon, by " wifdom" ; 
 i. c. true religion in general, both in principle 
 and praiflice. And there is, if I milbke not, a 
 particular pofltivc reafon for underflanding it in 
 fuch a latitude In the text. In this comprehen- 
 fivc fjnfe, it will accordingly be confidered in 
 the en filing difcourfes. 
 
 For the farther llluih-ation hereof, it may be 
 obferved that this exprcfilon, " fober-nilndcd," 
 naturally fLiggeils to us, that true fohrlet^s or 
 a'.l true wifdom, begins, and has its f at in the 
 
 mind, 
 
SER. II, in Tnncipk and TraBice, 37 
 
 mind, foul or fpirit ; the intellectual, immortal, 
 and mod excellent part of our compound nature : 
 That it confilh in the foul's, or mind's being 
 rightly informed, difpofed, and under due regula- 
 tion. If the mind be not duly enlightened, 
 rightly afFc^fljd, and under a proper influence, 
 no pcrfon, whether old or young, can be truly 
 wife, virtuous or fobcr. Not the body, but the 
 mind itfelf,is moft properly the rcfidcnce, oricat, 
 of true wifdom and fobriety ; of all morally 
 good qualities. However inoffcniive, blamelefs 
 or regular a perfon's external behaviour in life 
 may be ; yet if you fuppofe him at the fame time 
 to have a mind deftitutc of knowledge, uninfor- 
 med with truth, void of fincerity and good prin- 
 ciple ; or, in one word, if you fuppofe him def- 
 titute of a " (bbcr mind," in the il:ri(5l, literal 
 fcnfe of thefe words, you certainly fuppofe him 
 to be neither wife n6r good, in a moral fcnfe. 
 You fuppofe, indeed,fome appearance of wifdom, 
 of fobriety, or of virtue ; but it is oaly the ap: 
 pearance, not the reality ; the (hadow without 
 the fabftance. Or, if I may be indulged the ex- 
 prciTion, you fuppofe a fair, magnificent temple, 
 but no Deity, no God within. Nay, fiirther : 
 If you fuppofe the foul, or mind of man, un- 
 a lorncd wirh knowledge, virtue, and good prin- 
 ciple ; do you not, of confcquence, fuoporj it to 
 L-e deformed and debafcd by error, ignorance, 
 vice, or pofiiivcly bad principles ? Doubtlcfs you 
 do. The mind of an infant has, indeed, been 
 confklercd by fome, as a churte blmcbc, orclcan 
 paper, fit to receive any infjriptlon, impreirion or 
 D 3 charavftcr ; 
 
2 8 Of Sobriety in general, SER. 11. 
 
 charafter ; and tho' not endowed with any 
 knowledge or virtue,ftill not pofitively erroneous, 
 vitiated, or morally corrupted : With the truth 
 and judnefs of which fuppofition, I am not now 
 concerned. But you cannot even fuppofe a perfon 
 that is come to years, fo as to be a moral agent, 
 jri fuch a middle ftate as this, betvvixt knowledge 
 and error, good and evil difpofitions. If fuch a 
 perfon, tho' but a young m.an, is defHtutc of 
 wifdom, virtue, and a right turn of mind, he is 
 certainly and pofitively erroneous, foolifh, vici- 
 ous, or wrongly difpofed. ^ Whatever may be 
 imagined rcfpccHng the foul of -n infant ; yet 
 the foul of fuch a moral agent, cannot be con- 
 ceived dcditute of all thought and fentinient, of 
 'all opinion and principles ; and if it is not under 
 the influence of fuch as are true and right, vir- 
 tuous and good; it mud of courfc be dciilcd, 
 corrupted and depraved by fuch as are erroneous 
 and vicious ; as wasfiid before. So that tho' I juft 
 now compared a perfon, who is apparently fober 
 or virtuous, but without fincerity, without good 
 principle, to a beautiful temple in which no 
 Deity refides ; it now feems that fuch a one may, 
 with fir more propriety, be likened to a " whited 
 *' fepulchre, wliich indeed appears beautiful out- 
 '' ward, but is within full of dead mens bones, 
 " and of all uncleanncfs". i 
 
 Now, if the very " mind and confcicnce arc 
 thus defiled", thi'.s under the influence of error, 
 of wrong difpofitions and alfetftions ; furely vou 
 fannot think Rich a perfon " fobcr-mined", 
 
 whatever 
 I Mar. 7^- 37. 
 
SER. II. //; "PrifKipk cifidTra&ke. .3.9 
 
 :wlicrt£Ycf ihis cxicH>iii ap^eariiilc^-^i^y ;bv. ^ Let 
 
 .mis jir/lt a44 hcrf, that tho', iu ijft,afiy charafters, 
 
 . j^h^<? iS: iiteh a iliratjgc i,Tiixt«Fei,af wiidom and 
 
 . fdlly,j v'lrftie ai)d vice, - rmcerlty .and liypocnfy, 
 
 ■that itiJs <iicxt.i'p ira pofi ible for, any Hiortal to 
 
 ■■.4Qt:erii)'me, wlictiier tl>e %ood or the bad rjU^lf- 
 
 ' tjfs predominate, fo as to Gqrifvit'jtc the general 
 
 rcharacte ; yet doiihiiofs, cither the foniicrqr 
 
 . the latter ^(^tially do fo in cyery man. ^I^oj: ot.|ier- 
 
 rwifc, there would l>c a 1)1 oral agcpt Avithout aay 
 
 moral c]iara(!lcr ! — ninlcfs this eap be juftly -^c- 
 
 . counted one — Xhat he is. neither yify nor 
 
 foolifh, virtuous ;i1or yicious, .good rnojr bad ^.I^V^t 
 
 fQmcthing, no one can tell \That,.t^etw^crv bjoth : 
 
 Which, to be iur^, yi'iilnot be ^afilyai;iiittcde-><c;i 
 
 as a fuppoieable cafe or fa 61, by ^t\\cSc that ha-y.: 
 
 given their attention to the iniportant tubjcd- cf 
 
 rnc>i*ils ; an d, j:e!i|^t?n . js^^j-H .7 - ' 
 
 •„., l^ijJ;T:thp- itj^'-fiiggefled ^y .di© y^sry cxpiXiH- 
 
 • PAiitXithe text,- thai tjie mind iffc-lF js the ieiU of* 
 -\irtuie> wtuioni ,9;r iibbriety, as v/as fa-id bpforc ; 
 ^ yet you are not to ii?iagiae -that ^yhen you are 
 
 exhorted to be ibSer-minded,, -tijis cxhorttttion 
 
 ■ r.crperis yov\x min^js, or inner jnan only ; or,t'nat 
 
 ■ it has no rek'r&iv^e to your (Mmward bcha\-iour. 
 'i'licre i< an externa Wobriety at the manners, as 
 Avcil as ail intcrn<il oHei/©x^ im mind ; tho' the 
 latter is, indecil, die iirft to be confidered ajid re- 
 
 ■ gardcd. . But t]ie Jidnd being fct right, or duly 
 inrornjed and diipefcd; your outward aftionr and 
 codveriatipn'areiiUpto be under a proper regu- 
 ladon ; iiiej-h as ;;/^of4^; fj^onvis, to a lbbt>:r a^^i^id. 
 
 • Yea; iarcher, il-\^\dr^-j,ir4nd*-^ arc ci)d(i>:^4:i >yiih 
 
 D 4- true 
 
4© Of Sobriety in general^ SER. IL 
 
 true Vifdom or fobriety, your outward conduft 
 will, without doubt, be fober and regular alfo. 
 Thefe things cannot well be feparated even in i- 
 magination. The former of them infers the lat- 
 ter ; though the latter of them does not, at leaft 
 not fo necefTarily, infer the former. For we may 
 much more^afily conceive of a pcrfon's having the 
 external appearance of virtue and fobriety in his 
 behaviour, without the reality of it in his mind, 
 than we can, on the other hand, conceive of his 
 being really wife, or fobcr-minded, and yet com- 
 monly a<fting foolifhly and vicioufly. The for* 
 mer is not an impofTibility ; but the latter is fo, 
 even in nature. There being, therefore, fuch a 
 clofe and manifeft conne<n:ion betwixt fobriety of 
 mind, and of converfation, both which are nc- 
 ceflary to conftitute a truly good chara<^er ; the 
 exhortation which we are confidcring, muft be 
 fuppofed to refpciH: and comprehend both ; the 
 former of them, indeed, primarily, and mod di- 
 rectly, and the latter of them indireftly, or con- 
 fequentially ; but yet no lefs truly and certainly 
 tlian it does the other, the fobriety of the mind. 
 It lliould be further obfcrved, that there are 
 not, properly fpeaking, two or more different 
 I<inds of true fobriety, wifdom or religion ; one 
 for the old, another for the middle-aged, and a 
 third for the young ; or one for male, and ano- 
 ther for female : But there is one kind of reli- 
 gion, wifdom or fobriety for all ; «ven as there 
 is but one God, one Lord, one faith, one hope 
 of our calling ; one general rule, or manner of 
 converfation,, pre(<:ribed fpr aM. There are, in- 
 deed, 
 
SER. 11. in Trincipk and Tra&lce. 4 1 
 
 deed, fo^e peculiar obligations and duties re- 
 fulting from our refpeftive relations and circum- 
 (knccs in life. There are certain things incum- 
 bent upon the aged, which are not fo, upon the 
 young J at leaft not in the fame degree : As, on 
 the other hand, there are fome, to which youth 
 are more efpecially obliged ; and fome foHies,iri- 
 difcretions and vices, which they need more par- 
 ticularly to be warned againft. But thcfe ar^ 
 no more than circumftantial differences. True fb- 
 briety, wifdom or religion, is ftill elfentially one 
 and the fame thing, not only in old and young, 
 but in male and female, bond and free ; the par- 
 ticular duties which are proper and peculiar to 
 thcfe ftates or conditions refpe<5lively, making 
 no cifential difference. As a man in health may 
 in reafon be bound to do fome things which a 
 fick one is not, and vice verja ; or as a man in 
 civil ofHce and authority may i>e bound to do 
 ^me things which a man in a private capacity is 
 not obliged to do, yea, cannot do lawfully Or in- 
 nocently ; and yet a truly wife and fober man is 
 of the fame religion both in health and fickncfs, 
 and whether he fuflains a public, or only a private 
 chara<5ter : So the old and the young, male and 
 female, the great and fmall, all perfons in gene- 
 i-al, are under obligation to be of the fame reli- 
 gion, effentially conlidcrcd, notwithdanding fome 
 differences in their refpe^tive duties, arifing out 
 of their particular relations and circumflances in 
 life. And the fame fpirit of truth, of virtue and 
 wifdom, actually refides, operates in, and a<5tuatcs 
 them all, if they are truly fobcr-minded. 
 
 Now, 
 
4 2 Of Sobriety in geti^Jsak .SERi. iH. 
 
 Now, tha,-t fobriety of ra'uid to, which >'bung 
 .jncn.arc to l:>e exhorted, i§ vinqi-i.clHona.bly a ir//- 
 ^W fobricty^jif^ytjcied in .a.dLiq regard to d- 
 iffliglity God ; confofm<lblc to the dilates of 
 right rcafon, and iu'ch as all-p/vTrops iii general, 
 of whatever age or condition, are under obliga- 
 tion to ; -and including, olnoreQvcr, whatever par- 
 ticular duties are, either cj^ejufively, or more ef- 
 pecially, incumbent upon the young. It cannot, 
 furely, be fuppofed that the apoftle, in the text, 
 ■ in^nded any thing -fhort of a truly religious, pi- 
 ous, or godly iobriety of mind ; as was juli: no\v 
 intimated. And there is the more realon for 
 particularly obferving this to you ; becai'f: tl^Tc 
 is fomething that often paffcs in the world under 
 the name of fobriety, which, tho' really implied and 
 comprehended therein, and therefore good and 
 commendable in its place, does yet by no means 
 come up to the full and proper idea hereof ; but 
 is effentially defeftive, being without any piety 
 at bottom. 
 
 This matter deferves to be more particularly 
 
 ftated and explained. We fometinxcs fptak of io- 
 
 'bricty particularly in oppcfition to intemperance 
 
 in eating and drinking ; and when wc mention 
 
 any one as a fober man, we mean, perhaps, no 
 
 more than that he is free from thcfc grofs and 
 
 ihameful vices.- Sometime^ by a fobcr man, we 
 
 -^pean only one that is not addic^tcd to leuJ, 
 
 (iafcivious prsieliecs. Jiomctitiies by a fobcr man, 
 
 we mean no n^ore dian one who 'is externally 
 
 ; grave and fohd, in contradi(Hni!:'tion fronia l/ght, 
 
 airy and- iantalfic one. Somc'dincs v. c ufc the 
 
 fame 
 
SER. II. hiTrincipk andTraBke. 45 
 
 fame word in a little larger fenfe ; jneaning per- 
 haps, by a fober man, one that is o^ a grave and 
 ferious deportment in general ; irce from all the 
 grofs vices of intemperance, and debauchery, of 
 ricking and lafcivioufnefs ; and one tiiar fteadily 
 minds his proper worldly buhnefs, being, in that 
 refpeft, a good member of fociety. Now, altho' 
 thefe things are all really commendable in thei^* 
 places, and, without doubt, included in that fo- 
 briety of mind which is intended in the text,; 
 yet they are an extremely imperfect and defici 
 cnt notion of it. This appears, indeed, in fonu-; 
 meafure, from what has been already faid, ref- 
 pc(5ling the ncceflity of internal fobricty ; which 
 is not neccffarily implied m fuch an externally 
 grave and fober converfation. But what I fiiU 
 more particularly intend here, is, that this idea 
 of fobriety is very defeclive and imperfeft, inaf- 
 much as it does not necefliirily fuppofe a due re- 
 gard to God, or any truly religious principle, a:s 
 the fpring and fource of it. 
 
 An Atheiil, or the fool who faith in his heart, 
 There is no God, may poffibiy be a fober man 
 in this low and partial fcnfe. There is fuch. a 
 thing as conftitutional gravity, or a natural fedatc- 
 nefs and folidity, and fort of avcrfion to thofe 
 grofs vices in feme men : Or a mere fenfc of de- 
 cency may pref:rve forne therefrom, while they 
 are deftitute both of the love and fear of God, 
 or of ail religious principle. A perfon may ab- 
 ftain from them, and in that partial fenfe be a 
 fober man, irom worhlly prudence and policy 
 only ; motives, wlxieh tho' not pcfidvcly evii, 
 
 yet 
 
44 ^f *S'o^vV/y /;/ gencraly SER. IL 
 
 yet cannot be accounted good in a religious, or 
 even moral fenfe : For, to be good in this fenfe, 
 fuppofes a regard to God, and to moral obliga- 
 tions. 
 
 Let me add, tho' it may fccm ftrangc, per- 
 haps, at the firft thought, that it is poflible this 
 external fobriety of behaviour may, in fome 
 cafes, be owing to a pofitively wrong and vicious 
 principle : So that if a perfon were of a Icfs de- 
 generate and depraved mind than he is in fomc 
 refpefts, he would of courfe alfo have lefs of 
 this outward gravity and fobriety. This obfer- 
 vation might be illuftrated and confirmed 
 by divers examples ; but one may fuffice. A 
 man, then, may be worldly-minded and cove- 
 tous to a prodigious degree ; having aH his 
 thoughts and defires centred q\\ earthly rv hes, 
 and his mind continually employed on the methods 
 of obtaining and keeping them ; while he '^ lays to 
 *' the gold, Thou art my hope ; and to the fine 
 " gold. Thou art my confidence." Now this is 
 unqueflionably an irrational, vicious principle ; 
 a pofitively wrong and depraved frn of mind. 
 And yet it is, in its natural confequcnccs and 
 operations, a check, and powerful rclfraint to the 
 vices of leudnefs and luxury, of riot and debauch- 
 cry. Such a predominant, boundlcfs love of 
 riches, naturally and dire(5lly leads to a diligent 
 application to worldly bufinefs ; to an external 
 gravity of deportment ; and to fobriety of con- 
 vcrfation, in that partial fenfe of it, fpckcn of 
 above ; or as it llands in oppofition to the waft- 
 ing, impoverifliing \iccs of idlcncfs^ luxury, and 
 
 an 
 
SER.II. mTrindple andTraclicc. ^r 
 
 an exccflive Indulgence of the fenfual appetites, 
 Thefe vices are, in their very nature, incompatible 
 with extreme avarice. Nor did the world ever 
 yet fee a thorough Miser, that was addicted to 
 them ; fcldom one, who did not loudly declaim 
 agalnft them as odious, fcandalous and ruinous 
 ones. Were fuch a grave, rich — poor — happy 
 — miferablc man, freer from this particular pre- 
 dominant vice, he might very probably have 
 lefs external fobriety ; and, inftead of al- 
 ways preaching againft the follies, extravagances, 
 and criminal exccltes of young men, fometlmes 
 condefcend to make one of a party with them 
 in tliefe excclTes — Mere pride, that hateful fin, 
 may, in fome cafes, be fuppofed to produce the 
 like external gravity and fobriety, by abforbing, 
 as it wcrcj all the feebler lufts and palTions. In 
 fhort, it comes to this at lall:,that one enormous, 
 gigantic and voracious vice, 
 ** Like Aaron's ferpent, fwallows up the reft". * 
 Thus, you fee, it is poflible, not only for 
 real, but great and enormous vices of the mind, 
 to contribute to the appearance of virtue and 
 fobriety in the external converfation ; particu- 
 larly in tlie Inftances which have now been men- 
 tioned. But that fobriety to which all, and 
 young men in particular, are to be exhorted, as 
 was faid before. Is primarily an internal fobriety 
 of the mind ; and not meerly fo, bgt a truly 
 religious fobriety, remlting from, a proocr regard 
 to G(xi, his authority and coni.'viandments. 
 Wliaa /er fobriety, whether of mind or manners, 
 
 cr 
 
 • Pope. 
 
^6 Of Sobriety in general, SER. II. 
 
 or both, ' may be conceived of without piety, 
 ■without relTgious principle ; this is not thaf 
 which is intended in the text. It is eirentially 
 defe<5tive ; it does not defcrve the name of fo- 
 briety in a religious fenfe, the' it may be fo 
 called in a civil or political one ; and tho' it may 
 contribute to a man's reputation and intcreil: in 
 the world ; yea, may render him a very ufeful 
 and refpe(R:able member of fociety. NorjQiouldwe, 
 indeed, ever indulge togroundlefs fufpicions about 
 the finccrity of particular pcrfons ; which were 
 highly injurious and criminal. 
 
 It muft be obferved farther, that the fobrie- 
 ty to which you are exhorted, is not only in ge- 
 neral- a religious, but a truly Chrljl'ian fobriety of 
 mind and manners : Such as corrcfponds to the 
 faith of the gofpel, and to the commandments 
 of God as promulgated by his Son Jcfus Chrift^ 
 and therefore prcfuppofes beHef in him as the 
 light, the faviour and judge of the world. We 
 may be very certain that the great apoftle Paul, 
 fwho himfclf defired neither to preach nor to 
 know any thing,in comparifon of " Jcfus Chrifl: 
 and him crucified ") giving directions to Titus_ 
 3:8 a miniltcr of the gofpel, and enjoining him, 
 amongrt: other things, to exhort young men to 
 fobriety, had in his mind nothing fliort of that 
 fobriety which is in its nature truly chriiHan ; 
 agreeable to the glorious difcoverics, and the 
 genius of the gofpel ; fuch an one as is regulat- 
 ed by its precepts, and made manlfefl in a 
 converfation becoming this divine iniHtution. 
 It were quite unnatural to fuppofe that tlic anoflle 
 
 had 
 
SER. IL /// Tnncipk midTraBwe. ^f 
 
 had In \:iew, only ffcclt a fob? fety ^§4I'ttidtfp^ptn 
 wHo believer the being ^f ^ God,-' ftiafy pdftibly 
 be the fiibjecft el':: iM-iy, it Would ht fo, to fup*-' 
 poft he Intended: only iuch a fobriety as a Jc\y^ 
 iiil~[ under the Modiie difpen-fatlon, might pofTeis, 
 (3r prafliic.- It cannot be fcafohabiy imagined, 
 tkit he would- ha\^e had Titu^ exhofi- the youHg' 
 mcsi 'of CVete^ Mho ^^tr^ plrtly G'eh tildes, aiic? 
 partly- Jews by birth, to be fob'er-mindfe'd upon 
 the pnnci pies i of 'the- gentile thealogy^ which^ 
 were fo vain and abfurd • and wWeh he himfelp 
 e^e^py .where: decri^rd : 'Nor yet only iSport th^- 
 tfiiCi .pdncip&s ; q>B -ffittuiil teligion- ; whfch; 
 di-feovcrs iJiot ftfty it'^ \(4iercin fmful creatures 
 maf^yecvrtainly obtafe et<?frtal life : Nor yet, Jaftly, 
 upon the footing of the Mofaic law,- \vhrch 
 was '^wteak too' the/ Weill's atnd of which the 
 fonte a??dftfe biriftir fajs, thit a^s many as are 
 of the works^ oi -li, ;" fire uiider aeurfe.'- If 
 we cortri-ier rhe ehbfbflef of the writer^, and oT' 
 the perfdn t;o whom^he wrotte, together with( 
 the tiitie, occ^jfiofi and* ci'feu-mil.Mices hef-eof,- wii^ 
 cjomoi doiibt l^ut' tha't St. Patil's meaning '\\^.5r,' 
 tlmt 'I^ituS ^loulde-xhort the Cretian young meirj 
 to recd^'t the revc^aJion of the grace of Cxod- 
 by his Son from hcav'cft, upon its proper e\i-. 
 dcnces ; anu._tED'Hxe>in 'a' prac'ticitl conformity t3- 
 the holy preccpr,?:<?if; r4l> golpfeh' 
 
 Th a t he im-el^/U:^ n-(^ihh-i^ below, or fliort 
 of,.facH a truly chrilrian fobricty of mind, is' 
 tarther evident from hence. The feveral exhor- 
 tations -which Titus -is- enjoined to give to the o!d- 
 and-yo'ung,&c. rcfpc6livcly, arc introdaccdthus, 
 
 with 
 
48 Of Sobriety in general , SER. IT. 
 
 with particular reference to fome perfons, 
 *' whofe mouths were to be ftoped, — efpecially 
 thofe of the circumcifion" ; — " But fpeak 
 " thou," fays the apofUe, " the things which be- 
 " come SOUND doctrine: That the aged 
 ** men," &c. And one reafon particularly afTign- 
 ed, why Titus fliould teach, and exhort to, thefe 
 things, and others praftife them, is, " that the 
 WORD OF God be not blafphemed." Now, 
 certainly, what the apoftle intended by the word 
 of God, and found do6lrine, is neither more nor 
 lefs than the gofpel of God. This, if proof 
 were needed, would be manifeft from a paral- 
 lel palTage in his firft epiftle to Timothy — 
 ** And if there be any other thing that is con- 
 '* trary to sound doctrine, according to the 
 " glorious gofpel of the blejfed God, which was 
 " committed to my truJF'^. This gofpel of the 
 kingdom then, is the found doctrine intended, 
 and that word of God,which fhould not be blaf- 
 phemed. Who then can doubt, but that the 
 fobricty of mind fpoken of by the apoftle, is 
 the fame thing in effedl, with the belief and 
 prailice of the chrlftian religion ? Or, if any 
 like this expreflion better, — a pra(n:ical faith in the 
 gofpel ; tho', for my own part, I know of no 
 real difference in the fcjife of them. 
 
 The fame thing Is farther manifeft, beyond all 
 doubt, from the words of the apoftle a few verfcs 
 after the text : Where he fuggcfts fome other mo- 
 tives to, or reafons for, the obfervation of the fcve- 
 ral exhortations before-mentioned: — "That they 
 
 " may 
 
 f I Tim I. 10, II.. 
 
SER. 11. in Tnncipk and Tra&ice. 49 
 
 ^' may adorn the doctrine of God our Saviour In 
 ** all things. For the grace of God — hath ap- 
 "• peared — teaching us, that denying ungodHncfs 
 •' and worldly lufts, we fliould live foberly — 
 " looking for that blelTed hope, and — our Saviour 
 ^' Jefus Chrifl: ; who gave himfelf for us, that 
 •' he might redeem us," &c. The text being 
 confide red thus in connexion with wha"^ preceeds 
 and follows it ; the fobricty intended therein, is 
 evidently fuch a fobriety of mind, not as Socrates 
 or Plato, not as Cicero or Seneca l^iught, tho' in 
 fomiC refpeds truly excellent; nor yet merely fuch 
 as Mofes and the prophets taught ; much lefs ftill, 
 fuch as Lord Shaftsbiny and Lord BoUingbroke 
 taught: But fuch as the Lord from heaven, 
 and his infpired apolUes taught ; and fuch as all 
 are to praftife, who hope to afcend thi*^^her where 
 he is, to behold, and to partake of his glory. 
 And whofoever pretends to exhort any, whether 
 old or young, to be fober-minded, without keep- 
 ing in view, and proceeding upon, this truly di- 
 vine plan — the doctrine of our redemption from 
 fm and death by Jefus Chrifl:, and of life and im- 
 mortality bro't to light thro' the gofpel, at bed 
 does his work to the halves ; and, by no means, 
 frames his exhortation according to the manifeft 
 defign, and true fpirit of the text. 
 
 Thus, my young brethren, I have given you 
 fome general and imperfect idea of the fobriety 
 to which you are exhorted : Nothing beydiid 
 this was intended by the foreg;oing remarks re- 
 lative hereto. Let me how de'fcend to a more 
 difl;in(5l explanation of it, in conformity to this 
 E general 
 
50 Of believing Gods Being, SER. IL 
 
 general idea, and to thcfe curfory obfervations, 
 which I fhall fHU keep In view ; and if you 
 fliould do the fame, it might not be unufcful to 
 you. In the firfl place, then, 
 . I. This fobricty of mind is founded In a firm 
 belief of God's being and pcrfedions, his moral 
 government and univerfal providence, agreeably 
 to the light of nature, or natural reafon, and to 
 the exprefs do6lrine of holy fcriptiire ; for thefe 
 do not contradi(^, but mutually confirm and 11- 
 hiftrate each other. One of the facred writers 
 ufes a very bold, and equally noble figure, in 
 fpeaking of the clear evidence which God, who 
 is invifible, hatli given of his exigence and per- 
 fe<flions, to mankind in general, by the vifible ef- 
 fefts of his power. " That which may be known. 
 *' of God," faith he, " Is manifeft in [or to] them" 
 [the gentile nations ;] " for God hath fhewn it 
 *' unto them. For the invisible things 
 *' OF him from the creation of the world are 
 ** CLEARLY SEEN, being undcrftood by the 
 " things that are made, even his eternal power 
 and Godhead." f Altlio' the world by wifdom 
 knew not God; i. e. tho' mankind in general 
 did not a<51:ually attain to any tolerable know- 
 ledge of the true God by natural reafon and 
 philofophy ; yet it is certain, even upon princi- 
 ples of reafon, both that there is One, and but 
 One God ; an all-perfe(5l being : One, and but 
 One, who is underivcd, unbegotton, proceeding 
 from none, and abfolutely independent : " Of 
 whom, and thro' whom, and to whom [of con- 
 fequcnce] are all tilings ;" — all other perfons and 
 
 beings, 
 f Rom. I. 19. 20. 
 
SER.II. TerfeBions</^MoralGovernment, ^ i 
 
 beings, whether vlfible or invifiblc. So that no 
 one, of whom it can be truly and properly faid, 
 that he is cither made or created, begotten or 
 produced, derived from, or dependent upon a- 
 nother, is himfelf the unmade and uncreated, 
 the unbegotton and unproduced, the underived 
 and independent Creator, or only living and true 
 God : For this were a contradi<^lion in terms. 
 
 The divine attributes, as difcovered to us 
 by the wonderful works and word of God 
 in conjun(^iion, are, eternity, independence, or 
 neceftary Iclf-exiftence ; immcnfity, or omni- 
 prefence ; incorporeity, or fpirituality ; boundlefs 
 power, perfe(5l knowledge, and unerring wifdom ; 
 perfecl purity, holincfs and juftice, truth and 
 faithfulnefs, goodnefs, mercy, and immutability. 
 For in all thefe refpcds, in all truly divine per- 
 fections, God is necelfarily, and therefore immu- 
 tably the lame, even from, everlafting to ever- 
 lafting, " without variablcnefs, or fhadow of 
 " turning." And as God originally created 
 all things ; fo he continually preferves, prefides 
 over, and governs them by his providence, ii?i 
 the m.oft wife, righteou^s, good and gracious 
 manner: Being a lover of all virtue and goodnefs, 
 and abhorring all vice and wickednefs, even while 
 he is merciful to the wicked; goodand kind even 
 to the unthankful and to the evil. It will not be 
 amifs to obferve further here, that the holy fcrlp- 
 tures fpeak much oftener, and far more largely 
 and particularly, of God's goodnefs and mercy, 
 than of any of his other perfections; alTuring us, 
 that " the Lord is good to all, and his ten- 
 E 2 der 
 
52 Of believing God's Being, SER. II. 
 
 der mercies over all his works;" that *' there is 
 none good but One, that is God ;" that " God 
 is love" — goodnefs and love itfelf, perfed and 
 unlverfal, eternal and immutable love : And it is 
 repeated no lefs than twenty-fix times in one 
 pfalm, that" his merey endureth for ever."]" 
 
 Now, faith in God, his perfcdions and provi- 
 dence, and particularly in his goodnefs and mercy, 
 is not only an effential ingredient in, but the very 
 foundation of, all true fobrlety, or religion. For, 
 in the language of infpiration, which is in this 
 rcfpe^l at Icaft, the language of rcafon alfo, " with- 
 " out faith it is ImpofTible to pleafe God'; for he 
 " that comcth to God, mufl: believe that he is, 
 " and that he is a rewarderof them that diligent- 
 " ly feek him."J Though I cannot but obferve 
 by the way, that fome modern pretended re- 
 formers of the fuppofed errors and herefies a- 
 mong us, feem rather to have aimed at eftablifli- 
 ing it as a fundamental article of faith, that God 
 is NOT " a rewarder of them that diligently 
 feek him ;" but that men may feek him, not 
 only earnefUy and diligently, but do fo all their 
 lives, and yet not find his favor extended to them, 
 cr finally receive any reward of him — except the 
 reward of unrighteoufnefs in eternal torments ! 
 But if this be accounted orthodoxy, I muft, for 
 my own part, humbly confefs with the apoftle 
 Paul, " that after the way which they call herefy^ 
 " fo worfliip I the God of my fathers ; believing 
 " all things which are written in the law and the 
 " prophets," [and the gofpei of Chrift: alfo :] 
 " and have hope towards God :" § Which 
 
 even 
 
 t rfalm 136. X Heb. XL 6. < ■' "XIV. 14. 15. 
 
SER.II. TerfeBiom6'MoralGovernment, ^ ^ 
 
 even the beft men upon earth can hardly have, 
 upon the principles of fuch a fpurious orthodoxy 
 as that juft now referred to. 
 
 But to return. If, inftead of believing the 
 exiftence and perfecflions, the moral government 
 and univerfal providence of the equally great a^id 
 good God, you have him not in all your thoughts ; 
 if you do not duly regard him; but banifh him, 
 as it were, out of his own world, the univerfe 
 which fprung from nothing at his word : If 
 you do thus, it is impoflible that you fhould 
 have any true fobriety of mind, any real wifdom. 
 For the knowledge or fear of the Lord, is even 
 literally " the beginning of wifdom." They 
 that know not God, know nothing as they ought 
 to know it ; nor do any thing as they ought to 
 do it. 
 
 Let me therefore, my young brethren, take 
 occafion here to caution you againfl: liftening 
 with a favourable ear, to any atheiftical notions ; 
 fuch as (Irikc at the being, attributes, or moral 
 government of God ; and, thereby, at the very 
 root of all rehgion and virtue. There are not 
 wanting thofe in this apoftate, this foolifh and 
 wicked world, whofcruple not even to tell others, 
 they are fools, by intimating that they " fay 
 " in their hearts, T'here is no God)* or at lealt, 
 no fuch holy, wife and righteous one as is 
 commonly fuppofed ; none, from whom we have 
 any thing to fear If we do evil, or to hope if we 
 do well. And there are fome young men, tho', 
 I would charitably hope, not amongft you ;— yea, 
 -forae that are more advanced in years, who either 
 E 3 from 
 
^4 Of believing God's Bel tig, SER. IL 
 
 from an unwillingncfs to pa.rt with their kills, or, 
 ^gt bcft, Trom great levity of mind, and an affec- 
 tation of fmgularity, liften with pleafure to fuch 
 fenfelefs notions, when they hear them advanced ; 
 and read the books with delight, in which fome 
 perfons even of the lafl and prefcnt age, have 
 Ihewn a ftrange ambition to record their own 
 folly and impiety to the ages that are to come. 
 Take heed, my beloved brethren, kfl: any of you 
 Ihould alfo be carried away with thefe errors of 
 the wicked ; of fuch fools as thefe. 
 
 I HARDLY need defire you, by way of anti- 
 dote againfl: the poifon, and mortal venom of 
 fuch principles, to lift your eyes to the heavens 
 above ; to obferve the IKipendous magnitude, the 
 regular motions, the beautiful order, of the nu- 
 merous worlds that roll there ; or to afk you,' 
 how they came there I and by whom they are 
 preferved from age to age in this wonderful or- 
 der and harmony l 1 fcarce need, for this end, 
 to defire you even to look down upon the earih, 
 or to look round the world which you inhabit; 
 in which there are actually innumerable, indefi- 
 nite marks and characRiers of infinite power, of 
 the moft confummate wifdom and goodncfs. It 
 will be fufRcient if you confider thofe micro- 
 cpfms, thofe little worlds, your own bodies ; 
 which are indeed " fearfully and wonderfully 
 rnade;" — with amazing fkill, an art truly admira- 
 ble and aftonifhing to every attentive obfcrver. 
 And whofc hand formed and fafhioncd thefe ? 
 Certainly no human one : The art, wifdom and 
 ppwer of all the fons oi Adam united, would 
 
 not 
 
SER.II. TerfeBions'irMoralGovermnent. 5 ^ 
 
 not fuffice for the forming a-fingle fly, emmit or 
 mite. Nay, all human wifciom cannot even com- 
 prehend the workm.anfhip and art of the lealt in- 
 16(51 ; tho' it may fee enough thereof, to be at once 
 convinced and confounded. What then will 
 you fay of your own bodies? Whofe workman- 
 fhip are they ? 
 
 But if even your bodies muft neceffarily 
 be. the product of a wifdom, a fl^ill, an art and 
 power, fo much furpafling all that is human ; 
 what will you fay of your minds, your fouls, 
 which direct and governs them ? From whence 
 come knowledge, reflexion, memoi-y ? from 
 whence, will, choice and liberty ? from wdicnce 
 the power of at once looking back on what is 
 paft, and forward on what is future ? Are thefe 
 intelleftual powers and faculties of yours, eternal 
 and ncceffary? No. It is but a few days fince 
 you yourfelves came into exiftence. Were they 
 then without any caufe ? No. Nothing can bef6, 
 that is not both eternal and neced'ary. Were 
 they then the producft of inert, unknowing, 
 fenfelefs matter ? That cannot be : Knowledge, 
 choice and power cannot, furely, be derived from 
 that which is itfelf deftitute of all knowledge, 
 choice and pov/er. From whence and from 
 whom then, came thefe intelleftual powers I To 
 fuppofe that you need to be told, would hardly 
 be confiftent with the very fuppofition, that you 
 are polTelTed of them. From hence appears at 
 once, the being and the fpirituality of God; 
 and the extreme ftupidity of all image-worlliip. 
 For there never was a more rational, a more cori- 
 E 4 clufivQ 
 
5 6 Of believing Gocfs Being, ire. SER. II. 
 
 clufive argument than this which follows — 
 " For-afmuch then as we arc the offspring 
 '* OF God, we ought not to think that the 
 " Godhead is like unto gold, or filvcr, or 
 " ftone graven by art, and man's device." f 
 
 Moreover : Do not your moral faculties, 
 particularly your fenfe of right and wrong, 
 juftice and injulHce, demonftratc the moral cha- 
 racter of Him, whofe offspring you are ? Un- 
 doubtedly, m the cleared: manner ; and, confe- 
 quently that, under his government, virtue fhall 
 be rewarded and vice punifhed. Each man's 
 own confcience, is in a fort a divine meflenger, 
 a prophet to himfelf ; foretelling, as one may ex- 
 prefs it, '' a day wherein God will judge the 
 *' world in righteoufncfs." O then, let not this 
 prophet within you, preach righteoufnefs and 
 fobriety, or prophecy to you, in vain. If you 
 hearken to the dictates of this prophet, one 
 may very fafcly conclude, that you will not 
 reje6l the tcftimony of thofe who appeared 
 in the world in ancient times ; and particularly, 
 not "Jesus of Nazareth, who was a phophet 
 ** mighty in deed and word, before God, and all 
 ''the people." [Luke XXIV. 19.]-— But this 
 naturally brings me to obferve more dilHndly, 
 tho' in conformity to what was intimated before, 
 
 II. That the fobriety of mind to v.hich you 
 are exhorted, implies a belief of the gofpel, or 
 of the chriftian revelation : For it is not merely 
 a religious, but a chrifl-ian fobriety, that is in- 
 tended in the text. And this certainly includes, 
 or fuppofcs, a belief of Chrift's gofpel ; a due 
 
 regard 
 t Aas XVII. 29. 
 
SER. II. Of believing the Gofpel, (ire. 57 
 
 regard to him in the high relation which he 
 bears to mankind ; a ferious confideration of his 
 perfon, character, do6trine, precepts ; the defign 
 of his manifeitation and fufferings in the flefh ; 
 his refurrc<n:ion, afcenfion, the glory to which he 
 is exalted ; his future appearing, and the end 
 and confequenccs thereof. Without the know- 
 ledge, belief, and confideration of thefe things, 
 there can be no fobriety of mind, deferving 
 the name of ChrifHan. Let me therefore de- 
 fcend to a few particulars here ; fuch as feem 
 to me very important. In doing which, I fhall 
 be obliged to be brief, and Ihall of choice, as 
 far as I think confident with my own duty and 
 your good, avoid every thing of controverfy ; 
 in which I do not delight. And, 
 
 I. Of the perfon of the Lord Jefus Chrift, 
 who is fHled, in fcripture, '' the image of the 
 invifible God, the firft born of every creature.":J: 
 He often alluded to, and fomctimes fpake ex- 
 prcfly of, a " glory which he had with the 
 Father before the world was." To be re- 
 admitted into which glory, he once earneftly 
 prayed, faying, — " O Father, glorify thou me 
 with thine own fclf, with the glory which I had 
 with thee,"&c.t It isfaid of the Logos, or Word, 
 that he was '* in the beginning with God," and 
 *' was God;" that " all things were made by 
 *' [or thro'] him"§ — And, in divers other places, 
 the worlds^ and all things, are faid to have been 
 created by, or thro him. Which pafTages, to 
 fay the leafl, do not feem cafily to admit the 
 fenfe put upon them by the learned Socinus and 
 
 his 
 
 % Col.. I. If. f John XVII, 5. § Joliu I. I. 2, &c. 
 
5 8 Of believing the Gofpel, SER. II. 
 
 Ms followers ; who undcrfknd them of the new 
 creation, or the renovation of all things. This, 
 I eonfefs, appears to me to be a forced, very un- 
 natural, and quite inadmifTible interpretation of 
 thefe palTages. 
 
 But, to prevent your drawing any wrong in- 
 ferences, on the other hand, from thefe exprcf- 
 Cons ; let me remind you of two or three palfa- 
 ges of fcripture, which may help to explain them. 
 In the epiille to the Ephefians, we find this ex- 
 preflion : — '* God, who created all things by 
 Jefus Chrift."* In that to the Hebrews, the 
 following: "God — hath in thefe lall: days fpo 
 ken to us by his Son — by whom alfo he made 
 the worlds." il Thefe paffages may help to ex- 
 plain thofe, in which the worlds, even all things, 
 are fpoken of as having been made, or created 
 by, or thro' Chrifl: the Son of God, without any 
 particular mention of the Father. Moreover ; 
 to prevent any wrong inferences from its being 
 {k\d by St. John, " hi the beginning was thr 
 Word ;" you need only to be reminded of the 
 very firfl words in your bible : " In the beginnijig 
 " God created the heaven and the earth." 
 Again: To prevent any wrong inferences from 
 Jefus Chriffs being IHled God, as he is feveral 
 times in fcripture ; it will be fufficient only to 
 remind you of his own words on one or two 
 occafions. When the captious Jews charged 
 him with blafphemy, bccaufe, as they faid, he 
 ** being a man, made himf^lf God ;" his anlV.-i 
 was, " Is it not written in your law, I faid, ye 
 " are gods ? If He called them gods, on whom 
 
 '/ the 
 
 ♦eh. III. 9. 1; Ox. I. I, 2. 
 
SER. II. or the Chriftian Revelation. 59 
 
 '' the word of God came, and the fcriptureean- 
 '' not be broken : Say ye of him whom the Fa- 
 '" THER hath fanftified, and fent into the world, 
 " Thou blafphemeft, becaufe I faid, / am the Son 
 " of Gou ?"§ And here by the way, I cannot 
 but obferve that many, inftead of being content 
 with giving our Saviour this fcriptural title, fo 
 often taken by himfelf, and given him by the fa- 
 cred writers, *^ The Son of God," chufe com- 
 monly to change it into, God the Son ; an expref- 
 fion which never once occurs in the holy fcrip- 
 tares. With how fair, candid and pious an in- 
 tention they do this, others may conjecture, 
 boat themfelvcs doubtlcfs know — But my bufi- 
 nefs here was only to remind you of two or three 
 paiTages, for explaining thofe in which Chrift is 
 ftiled God. I have given you a very obfervable 
 one already. The next fhall alfo be the words 
 of our Lord himfelf, in his prayer to the Father, 
 a little before his death : " And this is life eternal, 
 " that they might know thee the only true- 
 '' God, and him whom thou haft fent, Jefus 
 '^ Chrift."f [This is the literal tranflation] Ano- 
 ther paiTage directly to the prefent purpofe, fhall 
 be from the apoltle Paul, who is, by fome, fup- 
 pofed himfelf once or twice to have ftilcd Jefus 
 Chrift, God : If fo, it is but candid to let him 
 be his ow^n interpreter — " There is none other 
 ''God but one. For tho' there be that are 
 " *.^llcd gods, whether in heaven or in earth ; 
 (cio there be gods many, and tords many) but 
 "' to us there ib but one God, the Father, of 
 
 '' whom 
 § John X. 33—36. t John XYII. 3. 
 
6o Of believing the Gofpel, SER. \L 
 
 " whom are all things, and we in him ; and one 
 " Lord Jefus Chrift, by whom are all things, 
 " and we BY him. "J 
 
 With refpeft to the perfonof our Lord Jefus 
 Chrift, it muil: be farther obferved, " That in the 
 fulnefs of time God fent forth his fon, made of 
 a woman ;" — that the " Word was made flefli ;" 
 that " forafmuch as the children were partakers 
 " of flefh and blood, he alfo himfelf took part of 
 " the fame :" — that he was " found in fafhion 
 
 " of man," and " a man ;" — " Jefus, a man ap- 
 " proved of God;" — " the man Chrift Jefus;" — 
 " that man whom God hath ordained," 8cc. 
 
 It fhould, moreover, be very particularly obferv- 
 ed, that God, even the Father, did, in a very 
 particular and eminent, a tranfcendently glorious 
 and inexpreflible manner, dwell in our Lord Jefus 
 Chrili, manifefting his glory in, by and thro' him. 
 On which account it doubtlefs is, that he is 
 fometimes called God ; and that they who had 
 feen him, are faid to have " fcen the Father ;" 
 who yet, fl:ri6tly fpeaking, is " the invifible 
 God ;" and whofe " image," even *' the bright- 
 ncfs of his glory, and the exprefs image of his 
 perfon," hypoltafis, fubftance, or efTence, Jefus 
 Chrift is faid to be. As to the particular 
 mode of the divine inhabitation in Chrift, it 
 is neither revealed, nor to be comprehended by 
 mortal men ; who cannot even comprehend the 
 manner in which their own fpirits dwell in their 
 bodies. But I repeat it, left 1 fliould be mifundcr- 
 ftood, that it was " God, even the Father," ac- 
 cording 
 
 X Cor. VIII. 4. 5. 6. 
 
SER. II. or the Chrijlian Revelation. 6 1 
 
 cording to fcriptiire, that dwelt or inhabited \n 
 jefas Chrifl:, in this ineffably glorious manner. 
 For thus he declares of himfelf, and his mar- 
 vellous works: " I fpeak not of myfelf ; but 
 *' the Father that dwelleth in me, he doeth 
 *' the works."* The like manner of expreflion is 
 common with him. According to which, it was 
 not fome other divine Being, agent or perfon, 
 difHnft from the Father, that dwelt in the 
 nian Chrlft Jefus, as fome have imagined, (not 
 very confiftently with the divine unity) but the 
 FATHER himfelf. And it is no iefs the pofitive 
 do<flrine of fcripture. That there is but one 
 GoDythe Father, " who is above all, and 
 thro' all, and in you all," — even the " God and 
 Father of our Lord Jefus Chrid:"; than it is, 
 That there is but one Lord Jefus Chrift, " the 
 " Son of the Father in truth and love ;" — 
 " the Son of the Blessed ;" — " the Son of 
 the Highest ;" and of whom an angel from 
 heaven prophefied thus before his birth - " He 
 " Ihall be great, and (hall be called the Son of 
 *' the Highest ; and the Lord God fhall 
 ** give unto him the throne of his father Da- 
 vid." f But to proceed, 
 
 2. The general and grand, both the primary 
 and ultimate end of Chrift's coming down 
 from heaven, or of his incarnation, was, to glorify 
 his God and Father, by doing his will. " For I 
 " am come down from heaven,'^ faid he, " not 
 " to do mine own will, but the will of him that 
 '* fcnt me" J — " I honour my Father — I feek 
 " net mine own glory."!', — " 1 have not fpoken 
 
 "of 
 
 ■*John XIV.io, t Luke I. 32. % John VI. 38. jl Ch. VIIL 49, jo.- 
 
62 Of believing the Gofpel, SER. II* 
 
 " of myfelf, but the Father which fent me, he 
 " gave me a commandment, what I fhould fay, 
 " and what I Ihould fpeak — I fpeak therefore, 
 ** even as the Father faid unto me, fo I fpeak. "§ 
 — " I have glorified thee on earth ; I have 
 " finifhed the work which thou gaveft: me to do: 
 *' And now, O Father, glorify thou me with 
 " thine ovvn felf, &c."* This general end of 
 Chrift's incarnation, comprehends all others. 
 But more particularly, 
 
 3. One principal end of Chrift's manifeftation 
 in the fleih, was, to make known the Father ; 
 the nature and truth of God, or the principles 
 of true religion, in a more clear, full and perfe<5t 
 manner, than they had been made known be- 
 fore, by Mofes or any of the ancient prophets, 
 or even John, that burning and fhining light ; 
 the grcateft of all the prophets, till the Son 
 of God himfelf appeared in that character from 
 heaven. 
 
 At the time of our Lord's coming into the 
 world, the Jewifh revelation was very grofly 
 corrupted ; the priefts having long *' taught for 
 do<51:rines the commandments of men ;" fo that 
 tho' they were not wholly ignorant of the true 
 God, yet " in vain did they worfhip him." 
 Among the gentile nations, there were hardly 
 any traces of true religion to be found. Divine 
 knowledge, the only true wifdom, was far from 
 obtaining among the nations of the world, in 
 proportion as the polite arts and fciences had 
 done. In many countries, particularly Perfia, 
 Chaldea, Egypt, Greece and Italy, thefe arts and 
 
 fciences 
 
 § John Vill. 49, 50. * Ch. XVII. 4, 5. 
 
SER. II. or the Odriflian Revelation, 6 5 
 
 fciences had been carried to a furpriiing degree 
 of perfc(ftion. The poet's numbers were har- 
 monious, and his fong fublime. The muficiarr 
 almoft enchanted wild beafrs, and the woods^ 
 which they haunted, as well as favage men, 
 1 he orator thunder'd and Hghten'd ; and, at 
 pleasure, either rais'd or allay'd a ftorm In the 
 breads of his auditors. The nobleft piles and 
 ftrufturcs arofe under the hands of the architeft* 
 The canvafs was taught to glow with hfe, bor- 
 rowed from the painter's pencil ; and brafs and 
 marble to breath under the chiffel of tlie flatuary : 
 While the aftronomer furv^eyed and meafured 
 the heavens ; even thofe heavens which declare 
 the glory of God. But notwithitanding all 
 thcfe improvements, thefe wonderful efforts of 
 human genius and induftry, " the world hy 
 wifdom knew not God !" With refpe<5l to thoS 
 knowledge of Hiin, and of true religion, there- 
 was in. tax5t no material difference betwixt the; 
 moft: refined, and the moft lavage and barbarous 
 nations under heaven. Witnels the multitude 
 oi the gods and goddeiles acknowledged in them;; 
 fo great, that it were eafier to call all the fkrs 
 by their names, than to number fuch a promifcu- 
 ous rabble— heroes, llrumpets, difeafes, plagues, 
 monfters, vices, conftellations, beafts, birds, and' 
 creeping things! And if fuch were the gods, 
 judge you, what the worfhippers muft have been; 
 how wife, pure and holy ! f 
 
 Such, 
 
 f Upwards of thirty thoufand pagan deities have been men- 
 tioned by writers. Min. Faslix alone, may fatisfy any perfoa 
 of a moderate curiofityj upon this fubjed. 
 
64 Of believing the Go/pel, SER. II. 
 
 Such, in brief, was the religious ftate of the 
 world ; fuch thick darknefs covered its inhabi- 
 tants, efpecially the heathen nations, at the time 
 when God tho't fit, lall: of all, to fpeak unto 
 men by his Son from heaven. He accordingly 
 appeared, faying, " 1 am the light of the world j 
 " he that followcth me, fhall not walk in dark- 
 " nefs, but fhall have the light of life."f In 
 which words he tacitly compares himfclf to the 
 fun in the heavens, that ruleth by day ;. enlight- 
 ening, warming, and diffufing blefilngs on all 
 below: Which was indeed agreeable to one of 
 the glorious characters, under which he had 
 been prophefied of — " the fun of righteoufnefs 
 " arifing with healing in his beams." No man 
 had feen God at any time ; the only begotten Son, 
 who was in thebofom of the Father, declared him 
 to the world. And as none perfecitly knew the 
 Son but the Father ; fo neither knoweth any 
 man the Father but the Son, and he to whom- 
 foever the Son revealeth him. He came to bear 
 witnefs to the truth ; and did it with fuch clcar- 
 nefs, and convincing evidence of his coming 
 from God, that his few difciplcs might then, 
 with great propriety fay, *' We know that we 
 " are of the truth, and the whole world lieth 
 " in wickednefs. And we know that the Son 
 " of God is come, and hath given us an under- 
 " (landing, that we might know him that is 
 " true : and we are in h i M that is true, in 
 "his Son Jefus Chrift. This is the true God, 
 ** and eternal life." || 4. Jesus 
 
 f John VIII. 12. II I JohnV. 19, 20. Compare John XVII. 3. 
 Which clearly determines the fenfe of this text, if people 
 will be determined Iblely by fcripture authority. 
 
SER. II. or the Chriftmi Revelation, 65 
 
 4. Jesus Christ came into the world, not 
 merely as a light to lighten it with the know- 
 ledge of the " only true God"; but to declare 
 his will and commandments authoritatively in, 
 his name. " I am come", faith he, " in 
 " my Father's name", &c. He came into it 
 as a preacher of righteoufnefs ; to inculcate obe- 
 dience toGod's laws which were already known ; 
 to refcue others from the corrupt interpretations, 
 which by time, the ignorance of the people, and 
 more efpecially the wickednefs of the priefts, had 
 been put upon them ; whereby " the command- 
 " ment of God was made of none cfFc^fc" He 
 came to put an end to the peculiarities of the 
 JewiHidifpenfation; to "gather in one the children 
 " of God that were fcattcred abroad" ; to form 
 them into one fpiritual body, or church, 
 under himfelf as head ; that there might be 
 " one fold, and one Ihepherd" And he pro- 
 mulgated certain new laws and ordinances rela- 
 tive to this fpiritual kingdom, for the due inte- 
 rior regulation of it, and for its fupport and en- 
 largemicnt, till " all nations fhould flow into it!'. 
 
 5. He came to give mankind the moft perfect 
 and engaging example of obedience to the will 
 of God ; of all piety and righteoufnefs, humility 
 and charity, temperance and patience ; — a living 
 example i»i frail human flclh. For tho' he were 
 made in the " likenefs of finful fleili ;" yet in 
 him was no fin : He was holy, harmlefs, un- 
 defiled, feparate from fmners. He laid to his 
 difciples upon a certain occaiion, " I have given 
 you an example that ye fliould ilo as I have done 
 to you." The like might t^e been faiJ on other 
 
 F uccalions. 
 
66 Of believing the Gofpt'l SER. II 
 
 occafions. Indeed, he admonifhcd his difclplcs 
 in a more general way, to keep his commandments, 
 " that tliey might abide in his love, even," faitfi 
 he, '' as I have kept my Father's command* 
 ments, and abide in his love." And the apolHe 
 Peter fays of him, that he " left us an example, 
 that we iliould follow his fteps." 
 
 6. He came to make an atonement for the 
 Cns of the world ; " to put away fins by the fa- 
 crifice of himfclf." This he did upon the erofs, 
 when he oifcrcd himfclf up to God, as a Iamb 
 without blemifli and without fpot. He is faii 
 to have redeemed men to God by his blood ; to 
 haCe died for us, the juft for the unjull:, that he 
 might bring us unto God. Audit fhould be 
 particularly obfervcd here, that he died thus, not 
 only for a few^ particular perfons, as fomc fecni 
 to imagine, but " died for all," — " rafted death 
 for every man ; " and " gave himfclf a ranfom 
 for all, to be tefrliicd in due time." Agreeably 
 whereto, the apolllc John fpcaks of him under 
 the following charartcr — '' Jefus ChriH: x.\ic 
 " righteous, who is the propitiation for our fins, 
 " and not for ours only, but alfo for the fins oP 
 *' the WHOLE world". So the apolHe Paul 
 fpcaks of it as the fiibfhince o^ that rainiilry of 
 reconciliation which he had received, " That 
 *' Cod was, in Clirin:, reconciling the world 
 '• unto iiimfclf", not imputing their trcfpaffcsunto 
 " them". And he accordinlgy befeeches all, ia 
 Chrilfs Head, to be "reconciled unto God." 
 
 7. He was raifcd from the dead, and exalted 
 to the hi^hiJi heaven^ ; not only to " appear 
 
 in 
 
SER. IL or the Chnflian Revelation, 6y 
 
 in the prefence of Ggd" as an intcrceflbr 
 and advocate with liim for his difciples ; but to 
 be crowned with glory and honor, as being by 
 the Father appointed heir, and Lord, and Judge 
 of all ; or as having all power given unto him 
 in heaven and in earth. 
 
 8. He is to be revealed from heaven at an 
 appointed time ; " the time of the refHtution of 
 " all things, fpokcn of by all the prophets fmce 
 *' the vrorld began", in the glory of the Father, 
 to judge the world in righteoufnefs — -Let me now 
 dole thefefhort remarks with the words of the 
 apolUe Paul — " Then cometh the end, when he 
 " fhall have delivered up the kingdom to God, 
 " even the Father ; when he ihall have put 
 *' down all rule, and all authority and power, 
 " For he niuft reign till he hath put all enemic's 
 " under his feet. The laft enemy that fhall h.i 
 " dcllroyed is death. For, Hs hath put all 
 ** things imcler his feet : But when he faith, all 
 " things are put under him^ it is manifefl: thac 
 ** HE is excepted which did put all things under 
 " him. And when all things fhall be fubdued 
 " unto him, then fhall the Son alfo himfeif be: 
 " fubjc<5t unto LIiM that put all things under 
 " him, THAT God may be all in aLl T't 
 
 The feveral things thus briefly hinted at, i 
 confidcr only as fame of the more obvious auvt 
 important ends of Chrili's mediation ; fome cf 
 which arc fpoken of, or refencl to, l■^ alniOiC 
 every page of the new tefhimcn':, as things par-* 
 ticuiarly worthy of our diily jTieilitation. Nci- 
 F 2 ta.T 
 
 f i Cor. xr. 34 — 73. 
 
68 Of klkvlng the Co [pel, SER. II, 
 
 thcr can you be fo'ocr-niinclcd, as you ought to 
 be, without bcHcving, and often t]iinking upon 
 thefe capital doiftrincs of the gofpcL For, as 
 has been before obfervcd, without chriftian faith, 
 there can be no fuch thing as chriiHan practice 
 or fobriety, in the old or young. 
 
 Let nie, therefore, here take occafion, my 
 beloved young brethren, to w arn vou againit the 
 fatal principles of our modern delils. As Jefus 
 Chrift has his niiniilers to exhort you to believe 
 his gofpcl, and to be fober-mindcd, in order to 
 your prefent and eternal good ; the devil has 
 alfo his cmifTaries and apolHes to diilVide yoii 
 from it : men who, in all countries tliat are bklt 
 with liberty, abufe that liberty by " Ipcaking evil 
 of the things which they underil-and not": men 
 who both declaim and write againli: the gofpcl 
 of their falvation ; and have even the hardinefs 
 to ridicule and blafpheme what angels defire to' 
 look into, and confidor at once with delight and 
 admiration ; — all thofe of them, 1 mean, who "kept 
 their firlt efhitc": For, as to the red, they doubt- 
 lefs blafpheme thefe things alfo ; tho' they nei- 
 ther din:)elieve nor riducle them ; but *' believe and 
 tremble."— Thefe men, in their talk and writmgs, 
 commonly pretend great benevolence and good- 
 will. They will profefs their forrow to fee you 
 cnllaved with fuperititious notions tmd fancies 
 about revelation. Tluv will tell you, perhaps, 
 that you are debarred from the innocent plea- 
 fures of life, and held in a miferablc kind of 
 bondage, by the fabled terrors of another world. 
 Whereas, could you cafl off thefe childifli pre*- 
 
 judices 
 
SER. II. or the Chnft'ian Revelation. 65 
 
 judiccs of education, and become One of th^m, 
 you would enjoy a moli delightful cafe and free- 
 dom of mind, from a full pcrfwafion, cither 
 that there is no future ftate, or at leali: no hell, 
 where frail creatures arc to be tormented for a 
 few lallies and indifcretions : And, that you may 
 depend upon it, if you fliould furvive the fliip- 
 wrack of death, you ihall go to fomc far iiappier 
 region' — fome Klilian field, where vchi may fport 
 and play to eternity. 
 
 Thesk men, however, generally pretend to 
 a great regard for moral virtue ; more efpeciallv, 
 univerfil love to mankind : Nay, thcv fometimcs 
 even fpeak refpeftfully of God — And, to ufe the 
 words of the apoftle, " No marvel ; for Satan 
 " himfelf is transformed into an angel of light. 
 " Therefore it is no great thing if his mini- 
 '^ Iters alfo be transformed as the miniiters 
 *' of righreoufnefs ; whofe end fhall be accord- 
 " ing to their works J". In a vord, rhcfe arc 
 the very men whom the apoiile Peter dcfcribcs, 
 and forewarns yon to beware of, in the follow^ 
 ing words : " 'lliefe are w^lis v.itliout water, 
 " clouds that are carried \\\t\\ a temped, to v.hpm 
 *' the mill: or darknels is ref^rved for ever. For 
 " when th?y fpeak great fuelling words of vanity, 
 "they allure through the hills of the flelh, 
 " through mueli wantonnefs, thofe tliat \\ere 
 '' clean efeaped from tliem wh.o live in error ; 
 '' While they promife tiiciii liberty, thcv them- 
 " felves are the fervants of corruption ; tor of 
 " whom a man is overeome, of tlie iamc is he 
 ** brought in bondage." 
 
 F r> The 
 
 \ 2 Cor. xi 14, i;. 
 
7© Of believing the Gofpel, SER. 11. 
 
 The divine mifTion and authority of Jcfus 
 Chrift, or, in other words, the truth of the 
 chriftian religion, is eftabHAicd by " many in- 
 fallible proofs". However cnthulialb have 
 declaimed againft reafon, and rational preachers, 
 ■ivhile thcnifclvcs were deplorable examples of the 
 contrary, the religion of Chrift is a molt rea- 
 fonable religion ; the wifJom, as well as the 
 power of God to falvation, to every one that 
 fmccrely believes it. Both its do<51:rincs and 
 precepts, as delivered by him and his apoltles, are 
 rational in the highefl lenfe, however they have 
 been perverted fince ; bearing a truly divine cha- 
 rafter, to thofe that have eyes to fee, inftcad of 
 being blinded by the God of this world. In 
 Jefus Chritl were fulfilled many illuftrious pro- 
 phecies. He wrought ftill more numerous and 
 ailonifhing miracles, by the finger of that God 
 who dwelt in him. He was alfo raifed from 
 the dead himfelf, after having raifed others, " by 
 the power of the Father". He was often feen 
 and convcrfcd with by many credible witnefles, 
 who had well known him before. He was vi- 
 fibly taken up into heaven : And, foon after, 
 in conformity to his own promife, many mira- 
 culous powers were beilowcd upon his apoflles, 
 and other difciplcs ; particularly the gift of 
 tongues ; by means of which the gofpel, under 
 the apparent management of a ^*:\y tilliermen, 
 and other poor Galileans, made a furprizing pro- 
 grefs in oppofition to the united wit, malice and 
 power of the world, both Jcwifli and Gentile. 
 And divers of Chrlfi's and his apolHc's predictions 
 
 luve 
 
SER. II. on the Chnftian Revelation. 7 r 
 
 have fince been fulliiled, and others of them 
 are daily fulfilling. 
 
 Th e plain confequencc of thefe fafts, Is, That 
 Jcfiis Chriil: was, indeed, the Son of God ; and 
 tliat the religion w hich bears his facred name, is 
 the true religion, which, in all reafon, you are 
 bound to receive with the profoundefi: reverence 
 and gratitude. Let me therefore juft remind 
 you further here, of the \\ ords of Peter in his 
 own, and the name of the other apoflles, upon 
 "a particular occafioh. V/iicn many of our 
 Lords difciples forfock Ifim, in the days of hi«; 
 liefli, and walked no more wlih him, he turned 
 and faid, in an allec^Hoiiate manner, '' Will ye 
 alfo go away :' — at once intimating his unwil- 
 lingnefs that they fliould do fo, and his deter- 
 mination to leave them to their own choice and 
 liberty. Hereupon Peter made the following 
 anfwer, iii which you, my young brethren, muit 
 be left to join with him or nor, as God 
 iliali give you light — " Lord, f to whom fhall 
 " we qp ! Thou haft t4ie words of eternal Hfe. 
 " And we believe, and are fure, tliat thou art 
 *' that Chrill, the Son of the living God."J 
 
 Having thus flievv^n that fobriety of mind 
 fuppofes (i) A belief o'i God's being and per- 
 fe<^ions ; and (2) Of the eluillian revelation ; let 
 mc now oblerve, 
 
 F 4 IIL That 
 
 •; J'jIjt vi. 68, 69 
 
 :;: fir. Liu. aj.d's excellent Fcvi^vs if t/:f Dei/iicj! Ifritcrr, 4* 
 JcVvfs «'3 be iciJ by every yoanj f^iaa who hn? leif-ire- f»>^ 
 
72 Of think'mg fohcrly SER. IL 
 
 III. That it alfo implies, thinking fobcrly 
 of yourfclves. I'his is an effential, a mod im- 
 portant ingredient in chriftian fobriety ; and it 
 comprehends divers particulars, which fhall be 
 mentioned with all convenient brevity. And, 
 
 I. This implies a fenfe of your natural ig- 
 norance, or the native darkncfs of your under- 
 ftandings. You may conclude that I do not 
 here intend any thing that is peculiar to you ; 
 but fpeak with reference to what is common to 
 you with others. All men in general arc born 
 into the world, abfolutely ignorant of every 
 thing ; they know nothing of what is pafTIng in 
 this world or any other. Whatever any know, 
 it is not innate, or born with them ; but ac- 
 quired afterwards. And lo feeble are their in- 
 tellectual faculties, that however ambitious they 
 arc of knowing, or being thought to know a 
 great deal, what they can aftually attain to, is 
 comparatively but very little, even tho' they 
 fpend much time in the purfuit of knowledge. 
 They are as it were dooijied to ignorance by the 
 very condition of their birth, nature and life in 
 this world, notwithftanding either their thirft 
 after, or affectation of wifdom. This is the fen- 
 limcnt which is exprcflcd by Zophar in the book 
 of Job : " Canll: thou by fearching find out God? 
 '* canfl: thou find out the Almighty unto perfect 
 " tion ? It is as high as heaven ; what canfl thou 
 "^ ^o ? deeper than hell ; what canll: thou know ? 
 " —He knov/eth vain men — For \ain man would 
 " be wife, though man be born like a wild afs's 
 " colt t". Young men efpecially, arc generally 
 
 prone 
 
 I Chap. xi. 7 — 1:. 
 
SER.il of Ones [elf. 73 
 
 prone to entertain too high a conceit of their 
 knowledge, and of their capacity for knowing 
 more : Which often makes them over-pofitivc 
 in their own way, and fclf-fufficicnt. It leads 
 them to defpife the opinions and coiinfels of 
 others ; of their parents, and other perfons, tho' 
 older and, moil: probably, wifcr than themfelves. 
 This is of pernicious confcqucnce in many 
 refpe(5ls. If, therefore, you w^ould be fober- 
 minded, think foberly of, and know yourfclves : 
 It becomes you to be mode!!:, and fclf-diffidcnt ; 
 not to lean too much to your own undcnland- 
 ings ; but, from a confcloufnefs of your inexpe- 
 rience, to lirtcn to advice, and endeavour to learn 
 of others ; tho' by no means to rcfign up your 
 own underftandings implicitly to the di(5tates oi 
 any ; and, lead of all, in matters of confcience 
 and religion, w-hich are peculiarly your ow^n con- 
 cern. Indeed, you might well fufpeft the pro- 
 bity of any man's defign, whatever were his cha- 
 racter, who fliould pcrfwade you to put cut, or 
 to blind your own eyes in a thick wood ; pro- 
 mifmg, that when you had done {o^ he would 
 be your faithful guide out of it ; — efpecially if 
 you had moiiey about you. Whoever a<5l fuch 
 a part as this by others in their fpiritual concern- 
 ments, they do not fo well deferve the name of 
 minirrers of the gofpel, as that of thicves,robbcrs 
 and affaflines. 
 
 2. Thinking foberly of yourfel ves, implies 
 a due confideration of your moral frailty and de- 
 pravity : whereby, as in what was laft mentioned, 
 -your natural ignorance,-nothing is intended that 
 
 is 
 
74 Of thinKing foherly SER. II. 
 
 Is peculiar to yourfclves, but what is common to 
 the offspring of Adam. There Is a great deal of 
 pervcrfencfs and vice, which may be confidercd 
 as in fome fenfc natural to mankind ; arifingfrom 
 ignorance, or weaknefs of underllanding on the 
 one hand, and from ftrong paffions on the other. 
 Both thcfe are certainly natural to mankind. 
 And what is the natural, not to fay, unavoidable 
 confequencc of fuch a union, or concurrence of 
 ignorance and paflion in the fame fubjcft, but ir- 
 regularity of defire, will and behaviour, in many 
 refpe6ls. But how does the cafe ftand in faft ' 
 Do not all go aftray, at leall: in fome degree, from 
 the paths ofreafon and virtue, very early in life: 
 fo early, that it occafioned the Pfalmiil: to fay, 
 not indeed without a figure, that they are " c^- 
 " tranged from the womb ; and go allray njfoon 
 ** as they are bom, /peaking Hti\ This, to be 
 fure, is not literally true ; nor was It dcfigned 
 to be fo under ftood. The meaning is, that the 
 ignorance and paffions of children arc fuch, that 
 they fpeak and aft unreafonably,and deviate from 
 the rules of virtue, in a greater or Icfs degrec,al- 
 moft aifoon as they are capable of fpeaking and 
 afting at all. And the wifer fon of David has 
 faid, to the fame purpofe, that '* childhood and 
 " youth are vanity" ; and that " folly is bound 
 " up in the heart of a child". By which he 
 doubtlefs means fomething that is in a degree vi- 
 cious ; not fimple, unavoidable ignorance only : 
 For he adds, that the " rod of correftion will 
 drive it far from him ;" which could not be faid 
 with propriety, of mere natural and una^•oidable 
 
 ignorance. 
 
SER. IL of Ones felf, 75 
 
 ignorance. It is not my defign to Tuggeft, that 
 either you, or any others, were really and pro- 
 perly vicious, finful and criminal, before you 
 were capable in any meafure of diftinguifhing be- 
 twixt good and evil : Much lefs, that you were 
 juflly liable to eternal torments,either on account 
 of any corruption of nature which you brought 
 into the world with you, or by reafon of the im- 
 putation of Adam's fin to you. For I find no- 
 thing in the fcripturcs that implies either of thefe 
 things ; and, beyond them I do not chufe to be 
 wife. But were you not fmful creatures, in a 
 degree^ affoon as you began to a<5t vicioufly • 
 Was :-!Ot that very early in life ? And is not this 
 at leafl:, juil: matter of humiliation to you, and to 
 all ^ If you are fober-mindcd ; if you think foberly 
 of yourfelves, even as you ought to think, the molt 
 harmlefs and innocent oi you will not be pure in 
 your own eyes : but acknowledge that you arc 
 unclean ; having been guilty of numberlcfs irre- 
 gular defies, and faults ; of many vicious actions, 
 from your childhood, fmce you were actually 
 capable of difccrning betwixt good and evil. So 
 that if God were ftrid to mark Iniquity. even the 
 mofl innocent of you could not ftand in judc- 
 raefit. What then would be the confeouencc, 
 as t6 the mo'A criminal ! 
 
 3. This leads me to obfervc, that think- 
 ing foberly of yourfelves, impfies the ferious con- 
 fideration of your ibte as you are m.orally pol- 
 luted creatures, guilty before God, aixl ihnding 
 In need both of fur fication, and forgivenefs with 
 ' God. That dartneis ©f the human mind, that 
 
 ifregulai-ity 
 
y6 Of thhikwg fohcrly SER. II. 
 
 irregularity of the will, and diforder of tlie af- 
 fe<5tions, which may juflly be tcrmcu natural, in 
 the fenfc before explained, are certainly infelici- 
 ties at leaff, from which all, for their own fakes, 
 fhould defire deliverance ; that inftead of them, 
 there may be knowledge in the mind, regularity 
 in the will, and a due fubordination of the pafTi- 
 ons and affcftions to right rcafon. Herein fum- 
 marily confifts that moral purity which was jull 
 now hinted at ; and which ftands in oppofition 
 to the natural blind ncfs and depravation of the 
 mind. But you ought to confideryourlcivcs,not 
 merely as carrying about with you a mental dif- 
 eafe, which needs a remedy ; but alfo as culpa- 
 ble and criminal in the fight of God, on account 
 of your aftual deviations from tiie rule of your 
 duty, fo fir as you have really departed from it, 
 in thought, word or deed ; and therefore, as was 
 faid before, itanding in need of forgivencfs alfo. 
 An holy God, tho' he may pity, and fhew mercy 
 to, yet muil needs be difplealcd with, thofe who 
 knowingly violate his commandmcnts,or the la vs 
 of reafon and virtue ; as you have all dcubdcfs 
 done in many inftanccs. If God had been rigo- 
 roufly juft, or deftitute of mercy, you might have 
 been cafl: off by him even in chi!dhood,for youf 
 fins committed in ti:at flatc. Your tranlgrcffi- 
 ons have ftill been growing more numerous, and, 
 probably, more aggravated with youi* years : So 
 that it is not owing to your own innocence, but 
 to the Lord's mercy, that you are not con^med. 
 And^ in order to being fob- r-minded, you 
 are to think thus foberly of yourielvcs and your 
 
 llatc 
 
SER. II. of Ones felf. 77 
 
 Hate, with reference to God and his laws ; for 
 this is no more than what you ought to think, it 
 being only truth and faft ; and fuch truth, the 
 ferious confideration of which, has a very 
 clofe connexion with chriftian fobriety of mind; 
 or rather, is comprifed in it. 
 
 4. This implies a ferious confideration of 
 your natural frailty, or mortality ; of the many 
 evils to which you are liable in this world ; of 
 the fhortnefs and uncertainty of human life, and 
 the certainty of death approaching. Many 
 .people, and particularly the young, are apt to 
 entertain fond, romantic conceits about worldly 
 felicity, and to put far away the evil day of 
 death, of adveriity and forrow ; feldom, perhaps, 
 thinking of it at all, and when they do,generally 
 fluttering themfelves that this day Is at a great 
 diilance. But if ever you are truly fober-minded, 
 you will think differently upon this fubjeft. You. 
 will fee the vanity of the world and its enjoy- 
 ments ; even of all that is in the world, " the 
 " luft of the eye, the iufl: of the fiefh, and the 
 ** pride of life". You v/ill often have in your 
 thoughts, the bodily pains and difcafes, the nu- 
 merous erodes and difappointments, and the ma- 
 ny other natural evils, to which mankind are 
 fubje^led in the prcfent Hate ; agreeably to the 
 reprefcntations of fcripture, and to the experience 
 oi all ages — Hiat the crcature,-that mankind are 
 '' made fubjccl unto vanity". You will not 
 therefore, if you think fobcrly ol yourfelves,and 
 the prefent ftatc, depend upon any great, unin- 
 terrupted and iafting •"olicity in this '^ evil world"; 
 
 or 
 
7 8 Of thinking foherly SER. IL 
 
 or even upon living long in it. For there are 
 hardly any more obvious truths than thefe : That 
 " man that is born of a woman,is of few days and 
 " full of trouble : He cometh forth as a flower, 
 " and is cut down ; he fleeth alfo as a fhadow, 
 " and continueth not." How frequent are the 
 examples of mortality, even in the young ; in the 
 hail and ftrong, who had the fairefl profpe6t of 
 any, of long life \ How often have you your- 
 fclves feen tJhe words of Job verified I — That 
 '* onedieth in his full ftrength, being wholly at 
 *' eafe and quiet. His breafts are full of milk, 
 *' and his bones are moiftencd with marrow." 
 It is not of fo great importance for you to know 
 particularly, how mankind originally came into 
 fuch a (late as has been mentioned, as it is to 
 know, and duly to confider, the certainty of it 
 as a 'i^i^. It may therefore fuflice here, to ob- 
 ferve to you In general, that the holy fcriptures 
 fpeak of this as having been occafioned by the 
 fin of our firfl: parents, or their apoftacy from 
 God — But jult fentiments concerning human 
 Jifc, mortality and death, confidcred as fafts, are 
 doubtlefs a very material branch of that fobriety, 
 to which young men fhould be exhorted. 
 
 5'. A sERJous confideration of the confe- 
 quences of death,belongs alfo to this head. Thefe 
 confcqucnces are mo(l: important and intcrefting 
 in their nature, according to the holy fcripturcs; 
 which reprefent this Ihort life as a (late of trial 
 or probation, and that which follows it, as a fh tc 
 of recompence ; which is therefore to be eithc r 
 a o^oft happy or miferable one to all men \ eP 
 
 pecflivcly, 
 
SER.il of Ones. felf. 79 
 
 pc6lively, according to the deeds done by them 
 " in the body." Tho' your bodies are mortal, 
 your fouls will furvive them : " It is appointed 
 unto all men once to die, and after that the judg- 
 ment." Now you will not, certainly, deserve the 
 charaiftcr of fober-minded,unlefs.you often think 
 ferioufly of thcfe things ; — approaching death, 
 the immoriality of your fouls, the righteous 
 judgment of God, and the unfading, eternal 
 joys, or the unutterable woes, which will be the 
 confcquence of that decifive judgment. 
 
 There are many other things neceffary for 
 ti^e illuftration of chrilHan fobriety : Of which 
 in the next difcourfe. But 
 
 I CANNOT conclude, my young brethren, 
 without cautioning you againfl: pride, vanity and 
 felf-fufficicncy ; than which there is nothing 
 more repugnant to true fobriety. Confider your- 
 fclvcs at all times as the degenerate ofF-lprincr of 
 Adam. Confider the narrownefs, weaknefs, and 
 great imperfection of your intelle<5lual faculties; 
 how naturally-dark your minds are, as you come 
 into the world ; how little you really know ar 
 prefent, how much you are wholly ignorant 
 of, and will be, ihould you live ever fo lon^, 
 Confider the moral depravation of your minds; 
 your proncncfs to vice ; the many fins and fol- 
 lies whi^h you have been guilty of, from your 
 early childhood ; how jullly you might be con- 
 demned by Him, that is of purer eyes than to 
 behold iniquity ; who chargcth even his angels 
 with folly, and in whofe fight tl-.c heavens are 
 not clean. Confider the need which you have, 
 
 both 
 
8o Of thlnkwg foherly SER. 11. 
 
 both of cleanfing from the filthlncfs of the flefh 
 and fpirit, and of pardon, through the blood of 
 Jcfus, Chriil. If you entertain fuch fcntimcnts as 
 thcfe ; if you think thus foberly of yourfelves, 
 it will be a good flcp towards that fobriety 
 of mind to mhich you arc exhorted. But 
 there Avill be but litlte ground of hope tcf- 
 pe(5ling you, if you are vain and proud ; if you 
 are puffed up with an high opinion of yourfelves ; 
 of your own knowledge, innocence and virtue, 
 or your righteoufncfs in the fight of God — In 
 flying thcfe things, you doubtlefs perceive on 
 une hand, that I do not mean to flatter you in 
 any evil or falfe way. You may be equally af- 
 fured on the other hand, that I do not mean to 
 reproach and revile you ; but only to rcprcfcnt the 
 iimple truth to you, that you may now acquaint 
 yourfelves with God, and be at peace ; fo that 
 good may come unto you in the end. 
 
 Let me alfo, in conformity to what has been 
 faid before, caution you againll thofe fond and 
 groundlcfs conceits about worldly happinefs, par-^ 
 ticularly in the gratification of your fenfual lufts 
 and paffions, which the minds of the young are 
 fo commonly filled with ; while they ncgleft 
 that pious and virtuous pradice, in which alone 
 true felicity is to be found. Such imaginations 
 as thofc, are mere dreams, or the dclufions of 
 him that is faid to be a liar and murderer from 
 the beginning,on account of his tempting ourfirft 
 parents with the fair forbidden fruit; telling them 
 that they fhould not furcly die by eating of it, 
 but become happy and immortal as gods. The like 
 dclufions he pra(5tifes from age to d^go. with fuc- 
 
 ccfs. 
 
SER.II. ofOm'sfelf. 8i 
 
 cefs, upon the unexperienced fons of Adam and 
 Eve ; To that they alfo flatter themfelves "with 
 the hopes of happlnefs, by eating " forbidden 
 fruit ;" and in doing thofe things, of which God 
 hath fa id, that the end of them is death. It 
 would be your wifdom to take warning by the 
 fate of our common progenitors : And alfo to 
 trull the experience of thofe in all ages, 
 who having made the trial, have found that vi- 
 cious pleafures are but pain in the end ; parti- 
 cularly the experience of that great king, and 
 PREACHER* to young men, who, after fo 
 much trial, faid : " Vanity of vanities, all is va- 
 *' nity" — " I have feen all the works that are 
 " done under the fun, and behold all is vanity 
 *' and vexation of fpirit." Hear then, my beloved 
 brethren, what the fame wife, great and royal 
 PREACHER calls " the conclufion of the whole 
 matter"; — the refult of all his obfervations, in- 
 quiries, reflection, and experience — " Fear God, 
 " and keep his commandments ; for this is the 
 *' whole of man. For God fliali bring every 
 " work into judgment, with every fecret thing, 
 " whether it be good, or whether it be evil." 
 
 Solomon. 
 
 SERMON 
 
 G 
 
,,,«,,*^^^*.X*-^^ ,,*V^^ 
 
 Sermon III. 
 
 Chriftlan Sobriety further explained ; tv'z. 
 (4.) Of Repentance. (5.) Of the 
 Faith which is faving. (6.) Of an ex- 
 ternal ProfefTion of Chriflianity. (7.) 
 Of Prayer. And (8.) Of iiniverfal 
 Obedience to Chrift's Commandments. 
 
 *#*##•*«?*#####*###*#•%###***##-**###*»# 
 
 TITUS II. 6. 
 
 Yqvng !M£X Iikcwife exhort to he fiber- 
 mmded. 
 
 MY firlt dlfcoiirfc upon this fubjc^l con- 
 tained iucJi oblervations as were tJio't 
 proper by way of introdu(5tion to the 
 main dcfign. What that was, has 
 alfo been flicwn already ; and not only lo, but 
 entered up on in the fecond and laft difcourfc. 
 It will now be proper jult to remind }ou, that 
 ihc MRST part of that deflgn^ was, 
 
 SCMFWH AT 
 
SER. III. Of Repentance. 83 
 
 Somewhat clifl:in(n:Iy to explain to my young 
 [brethren, the nature of that fobriety which is 
 .fpokcn of in the text ; and to recommend it to 
 them in a curfory way. 
 
 In purfuance of which branch of it, divers re- 
 marks have already been made upon the nature 
 of fobriety, confidered both Internally and exter- 
 nally ; and more particularly, the three follow- 
 ing, r/z, 
 
 1. That it is founded in a firm belief of 
 God's being and perfections, his moral govern- 
 ment, and univcrfal providence. 
 
 2. 1'hat it Implies a belief of the gofpel of 
 ChriO-, or the Chrlifian revelation. And 
 
 3. That it alfo implies, thinking foberly of 
 One's fclf. 
 
 These things were as diftin611y explained as 
 I could well do it, unlefs I had fpent more time 
 upon them. And, without any further repeti- 
 tion, I fhall now proceed, by divine permillion 
 and afTiilance, to fome other particulars compre- 
 hended in Chrifl'ian fobriety : For as to any 6~ 
 iher fobriety, my young bretlircn, whether real 
 or imaginary, v.e ihall now have no concern v.ith 
 it. To proceed, therefore. 
 
 IV. This fobriety fuppofes and implies in it, 
 fmcerc repentance ; fuch a repentance as the 
 Lord Jefus ChriJi: and his apofHes preached to the 
 world. In the preeeeding difcourfe I mentioned 
 to you, thinking foberly of yourfehes, us a ne- 
 eeflary ingredient in true fobriety of mind : And 
 that, as was then fhewn, implies a ferious con- 
 iideration of the darknefs and depravity of mind 
 G 2 vvj.ich 
 
84 Of Repentance. $ER. III. 
 
 which arc common to you with the reft of man- 
 kind. It alio implies a confidcration of your part 
 fms and mifcarriages ; and of the ib.tc of guilt 
 which you are in, in confccjuence of having tranf- 
 gcefTed God's comm.andmcnts. But fomething 
 beyond this, is implied in repentance. Let mc:, 
 .therefore, fnew, as briefly as may. be, \\hat the 
 .holy fcripturcs intend hereby. And, 
 
 In general, repentance properly fignifies a 
 'change of fentiment, of mind and dlfpofition, in 
 xonfequencc of refled:ion ; an after-wifdom in 
 One that has been in error and vice ; and, in 
 one word, the convcrfion, i. c. the turning of his 
 heart from fhi and folly to righteoufnefs,. an4 
 wifdom, — from the power of fatan unto God. 
 This, in general, is the true fcriptural idea of re- 
 pentance ; as it is, indeed, explained by thcfc 
 fcripture-expreffions, " repentance from^ dead 
 *' works", and " repentance towards pod". But, 
 more particularly, 
 
 I. Repentance implies a fenfc of having 
 erred from the paths of trutli and viftue , or a 
 convicftion of the mind and coni'cience, tliat a 
 pcrfon has done amifs ; that he has done what 
 he ought not to have done, and ncgkx^lcd.thofe 
 things which he was in rcafon bounti to do. 
 Some perfons have indeed been much more cri- 
 minal than others : their deviations from their 
 ;duty have been more numerous, and their faults 
 of a more heinous nature. But all are in fomc 
 degree culpable. And no pcrfon ever did, or can 
 repent, without being llril convinced of his 
 errors. 
 
 2. Rr.rENT.\NCE 
 
SEk. Iir: (f Repentance. %} 
 
 z. Repentance implies, not only a fenfe' 
 of having done amifs, but of having therein 
 tranfgrefTed God's coinmandments, which are* 
 holy, jufl: and good : Or, in other words, of 
 having finned againft God. Even an atheiit/ 
 continning fuch, may be convinced of his having 
 tranfgrcffcd the laws of right reafon, and of juf^ 
 tice ; but he cannot repent ; which impHes a 
 convicTion of the mind thatOne has finned againft 
 God, or tranfgreffed his laws, confidered as fuch ': 
 ", For fm is the tranfgreflion of the law" of God, 
 
 3. Repentance implies fhame,and remorfe 
 of confcience. And this is, indeed, very clofeiy 
 connefted with a conviftion of mind, that One 
 has violated the commandments of the all-wife, 
 holy and good God. The penitent finner finds 
 himfelf pierced and wounded at the heart ; or, 
 in the language q{ fcripture, '^ pricked in the 
 heart", as with a poifoncd arrow, or a deadly darr. 
 
 4. It implies felf-condcm nation, a fcnfe of ill- 
 defcrt, an apprchenfion of God's righteous dit 
 pleafure, and fear of " the wrath to come." 
 Hov/ever eafy or fccurc the fuiner were before, 
 vet when the holy law of God, and his own (ins 
 are at once brought into his view, the very fight 
 is as it were mortal to him. This is the two-fold 
 Hate, or rather, thcfe are the fucccifive ilates of 
 mind, which the apoftle Paul rcprefents in the 
 cmphatical words foUov/lng : " I ^^as alive v.ith- 
 out the law once ; but when the commandment 
 came, fin revived, and I died." 
 
 5. Tho' repentance implies remorfe of con- 
 fcience, and felf-ccndemnatioii^ it is <^irentialiy 
 
 Q 7, different 
 
86 Of Repentance. SER. IIL 
 
 different from difpair. True repentance is ever 
 attended with a degree of hope towards God ; 
 defpair implies a fear of wrath void of hope, 
 which is the ftate of devils. That carries th<; 
 foul to God, as a merciful and gracious being, 
 who delightcth not in the death of (inners : 
 This drives it from him, and plunges the fmncr 
 into a ftate of greater guilt and mifcry than he 
 was in before. The defpairing (inner has, if I 
 may fo exprcfs it, both his eyes fixed on the 
 holy law, or jufHce of God : The true penitent, 
 but one of his ; the other being turned on God's 
 mercy, or grace, manifeftcd in the gofpcl. So 
 that repentance aud faith, tho' o^tcn treated of 
 diftin^tly, and tho' really dillincl in fonie rcfpcfts, 
 mutually infer and imply each other, when we 
 fpeak of that repentance and faith which are 
 truly evangelical. 
 
 6. True repentance implies ah ingenuous 
 forrow for, and hatred of all fin in general, as 
 It IS moft unreafonable in itfclf, and contrary to 
 the holy nature of God ; not merely as it ex- 
 pofes the finner to his wrath and curfe. 
 
 7. It is, accordingly, attended with a fincere 
 and fixed refolution, by God's grace and help, 
 to forfake all the known ways of^vice and folly 
 without exception. If f may fo exprcfs it, re- 
 pentance cuts " of the right hand," and " plucks 
 out the right eye" : It fevers betwixt the heart 
 and every former lufl-, how beloved fcever ; or 
 how fovcreign an empire foever it once main- 
 tained over the blinded and enflavcd foul. 
 
 9. The 
 
SER. III. Of Repenmcc. 87 
 
 9. Thk finccre penitent is rcfolvcJ, not only 
 tkit he will " ceafc to do evil", but by God's 
 grace, " learn to do well"; and live in obedience 
 to all his commandments. 
 
 It fhould be farther obfcrved, 
 
 10. That fnch a repentance as this, which 
 is the gift of God by the miniftry of the gof- 
 pcl, under the condu^l: and influence of his Holy 
 Spirit, conditutes that renewed itate of mind, 
 which the fciiptures cxprcfs by a *' new heart', 
 being " born again", the " new creature", the 
 " new man", and the like. 
 
 Now true repentance is abfolutcly necclTary 
 in order to true fobricty of mind. Oih- Lord 
 jefus Chriil preached the neceflity of it himfelf, 
 ikying, *' Except ye repent, yc fhall all — perifh." 
 He commanded his apolHcs to do the lame thro*- 
 out the world, with this addition, that the r"c- 
 milfion of fins fhould be proclaimed at the fame 
 time in his name. This he did, in tlie molt ex- 
 plicit manner, not till aher his rcfurrefbion ; as 
 in the following words : ^ Thus it behoved 
 " Chrift to fufFer, and to rife again the third day : 
 ** And that repLUtanco and rcmiflion of fms 
 ** Ihould be preached in his name, among all 
 *' nations — And ye Are witnelles of thcfe things. 
 *' And behold I fend the promife of my Father 
 ** upon you : but tarry ye — untill ye be endued 
 ** uich power from on high f." The apoitles 
 pun(5tucdly followed his direcftions in this, as in 
 other refpe^ls. I'or immediately after they had 
 received '' the promife of the Father ". — - r]i(^ 
 G Holy 
 
 f Luke 34 46—49. 
 
88 Of Repentance, SER. III. 
 
 Holy Ghofl: fent down from heaven in confor- 
 mity to his promife, on the day of pentecoft, 
 we find them preaching thus ; " Repent, and 
 " be baptized every one of you in the name of 
 " Jefus Chrift, for the remifTion of fmsj": And 
 . again foon after, to the fame purpofe, thus : 
 . " Repent ye therefore, and be converted, that 
 " your fins may be blotted out — " * They did 
 the like wherever they preached, whether to 
 Jews or Gentiles. And accordingly the apoftle 
 Paul, giving an account of his own dodrine, 
 does it in this comprehcnfive manner : " Tefti- 
 fying both to the Jews," faith he, " and alfo to 
 the Greeks, repentance toward God, and faith 
 toward our Lord Jefus Chrilh §" 
 
 Certainly then, you cannot imagine your- 
 felves fober-minded, without that repentance 
 which Jefus Chrift and his apofHes taught thus, 
 as a grand, fundamental part of the religion of 
 finfui creatures. Be allured that, whatever you 
 may believe concerning God and his Son Jefus 
 Chrifl:, concerning the common degeneracy of 
 mankind, or any other matter, you will yet be 
 the fubjefbs of no fobriety defcrving the name 
 of ChrifHan, without godly forrow for your 
 own fins refpe<^iveiy, and a deep repentance ; 
 fuch an one, in general, as w as briefly defcribed 
 before ; and particularly fuch an one, the confc- 
 qucnce of which ihall be the acflual forfaking of 
 every known wicked pra^lice. If you have no 
 dthcr fobriety of mind, than what will confift 
 vith an habitual indulgence of your lulh, this is 
 
 a 
 :jr Afti II. 38. • Ch. III. !9. Ch. XX. 21. 
 
SER. IIL Of Repentance, 89 
 
 a ftrange fort of fobriety indeed ; fiich as neither 
 the fcriptures, nor common fenfe, knows any thing 
 of. What a folecifm would it be, to fpeak of a fbh 
 ber-minded young man,ftill " walking in the way 
 of his heart, and in the fight of his eyes ; '.' and 
 refolved in thofe wicked courfes, for which God 
 has pofitively declared, he " will bring him into 
 judgment" ? You would not, furely, think it any 
 commendation of you, to be chara^lerifed as fc[- 
 ber young men, and then to have your fobriety 
 explained after this manner : You would imme- 
 diately and iuiUy conclude, that you were re- 
 proached in the bitter language of farcafm and 
 irony — And God grant, there may be very few 
 fuch fober-minded young men amonglf us ! ImV 
 agine not therefore, you have any fobriety that is 
 ,the worthy the name, till you have repented of 
 all your (ins in duft and aflies ; till you find in 
 yourfelves a fixed refolution to forfake them ; 
 till you implore the forgivenefs of them with 
 truly broken and contrite hearts ; till you call: 
 yourfelves on the grace .of God as manifeftcd 
 thro' Jcfas Chriil:, faying in the humble fpirit of 
 the Publican, " God be merciful to me a finncr!" 
 Nor, in a word, till you internally and truly con- 
 fent to that method of falvation which the 
 gofpel reveals. Every thing Ihort of this, will 
 leave you deftitute of chriilian fobriety. 
 
 And this leads me to fpeak a httle more di- 
 ftinctly than I have hitherto done, of that fiiith 
 wliich the fcriptures fpeak of as having the rc- 
 . miifion of fins, juftification and eternal life con- 
 neded with it. Which faith, tho' it includes, 
 yet certainly intends much moic than wJiat is 
 
 lifuaUj 
 
90 Of the Faith SER. III. 
 
 ufually called a fpcculativc belief of the chrifllan 
 revelation ; the neccflity of which latter, was 
 fpoken of in the foregoing difcourfe. 
 To proceed therefore, 
 V. Christian fobrlcty of mind, implies in 
 it that faith, which is often fpoken of in fcrip- 
 ture as juftifying and faving. Let me explain this 
 matter to you under the following obfcrvations : 
 For a thing of fo great importance ought not to 
 paflTed over with a curfory mention of it. 
 
 1. Sinful men, as fuch, need a mediator 
 between God and them ; a redeemer and favi- 
 our from fin and death. God is, indeed, per- 
 feft in goodnefs and mercy, even efTentially, or 
 in his own nature. But according to the rcprc- 
 fentations of fcripture, it was not confifl:cnt with 
 his wifdora and majedy, or the dignity of his 
 laws,and the honor of his government ; (the due 
 fupport of which, by the way, is a^iuiUy for the 
 good and happinefs of the intelligent creation in 
 general) It was not confdtent herewith, I fay, for 
 God to overlook, or to forgive the tranfgreilions 
 of men, without the intervention of a mediator ; 
 who fhould do and fuffer what might have a 
 tendency, and be fufficient to vindicate the honor 
 of his laws, by exciting and prcferving in all, 
 a juil veneration for his government, at the fame- 
 time that guilty creatures were made partakers of 
 his lenity and grace. 
 
 2. The Son of God, the Lord Jefus Chrlft, 
 is the one and only perfon, who fuftains this 
 character of a mediator betwixt Gcd and finners. 
 *' For there is one God, and one mediator be- 
 
 ** tvvecn 
 
SER.III. ivhich is faving, 91 
 
 *' twcen God and men, the man Chrift Jefus ; 
 " who gave himfelf a ranfom for all, to be tefti- 
 " ficd in due time f". He is the " propitiation 
 " for the fins of the whole world"; having died 
 for all, " the juft for the unjuft, that he might 
 '* bring us to God". — " Neither is there falvation 
 " in any other : For there is none other namt!; 
 " given under heaven among men, whereby we 
 " muft be faved." * 
 
 3. The Lord Jcfus Chrift was appointed and 
 ordained to this office by God, even the Father, 
 from the original clemency and goodnefs of his 
 nature ; by him to manifefl: the riches of his 
 grace to thofe that were obnoxious to his righ- 
 teous difpleafure, or in a fkte of fin, condem- 
 nation and death. " For God fo loved the 
 *' world, that he gave his only begotten Son, 
 *' that whofoevcr bclievcth on him, Ihould not 
 " pcrifiijbut have everlafting life. ForGod fcnt not 
 *' his Ton into the world to condemn the world, 
 " but that the world thro' him might be favcd."J 
 And, " In this was manifcfted the love of God 
 " towards us, becaufc that God fcnt his only bc- 
 " gotten Son into the world, that we might five 
 " thro' him. Herein is love, not that we loved 
 *' God, but that he loved us, and fent his fon to 
 *' be tlie propitiation for our fins." § Tjie me- 
 diation of Chrirt, therefore, is the effcd, tlie 
 confequcnce of God's love and grace to finfui 
 men, not the caurfe or ground of it, as it his 
 often been reprefentcd, not a little to the dif- 
 honor of God's goodnefs, and of his free, ncli 
 grace to the children of men. 4. God 
 
 t T Tim 11 .- 6. * A^is 4. 12 X Johr HI \6, tj. 
 
 § I John 4 9, 10. 
 
92 Of the FaUh SER. III. 
 
 4. God jhlmfclf having appointed his Son to 
 the mediatorial office, there can be no doubt but 
 that he is ycv all refpefts, duly qualified for It : 
 And " able to fave them unto the uttcrmo{l-,that 
 " come unto God by hi"^-" To >vhlch end, " it 
 " pleafed the Father that in him fhould all ful- 
 " ncfs dwell". 
 
 5*. The holy fcrlptures frequently fpcak of 
 the Lord Jefus Chrift, as fullaining a threefold 
 chara<^er, or relation to man'kind ; and as exe- 
 cuting three high and important offices in the 
 capacity of a mediator between God and men. 
 He was " a prophet mighty in deed and word, 
 " before God and all the people". He is the 
 high pried-, the " great high pricft of our pro- 
 feffion" : And he reigns as a king ; God having 
 " given him all power in heaven and in earth" ; 
 or " put all things under his feet, and [partlcu- 
 *' krlv] given him to be head over all things to 
 " the^church."t 
 
 6. The revealed method of obtaining the 
 forgivenefs offms, deliverance from wrath, and 
 a title to eternal life, thro' Jefus Chriil:, is molt 
 ufually expreffed in the new teftamcnt by the 
 terms '* faith", " believing" on him, " receiving 
 him," and " coming to him." — " That w hofu- 
 cver helieveth on him, fhould not periih," &c.- — 
 " Ye are all the children of God by faith in 
 Chrid: Jefus." — " As many as received him, to 
 them gave he power" [the high and glorioiis 
 privilege] " to become the fons ' of God, even 
 to them that hd'isve on his name." — " Ye will 
 
 not 
 
 t Epb I 33. 
 
SER. III. tvhkh is Javing. c^^ 
 
 not come unto me^ that yc might have life." — ^ 
 " Come unto me all ye that labor, and are heavy 
 laden, and I will give you relh" Thefe various 
 cxpredions arc undoubtedly fynonimous,,or fig- 
 nify in general the fame thing. 
 
 7. These expreflions being compared with 
 other pallagcs of fcripture, and the whole tenor 
 of the new telfament,' c^n intend nothing fhorr 
 of a finctTjTje acquiefence in, or affent and confent 
 of the heart to, that method of falvation which 
 is revealed thro' Chrift: For it is "with the heart 
 " that man belieyeth untorighteoufncfs". So 
 that the faith which in .fcripture is faid to juftify 
 and.favc, might be defined in the following man^ 
 ner, conformably to the foregoing remarks ; mz. 
 Faith is the a6l of a, , fclf-condcmned, humbled 
 and repenting. finneTj^ flying to, and calHng him.- 
 feif uppn the free gr^ce of GodJn Jefus Chrill: ; 
 whom he trufls with the concerns of his foul, 
 as ^ die .only, and -ev^ery^way fufficient Saviour of 
 fmners,. provided andappointcd by the Father ; 
 internally receiving and fubmitting to him in the 
 v.^hole of thatj chara<^er, as he is revealed in the 
 gofpel, viz. as a prophet, priefl: and king : Which 
 iaith implies in it the new birth,or the renovation 
 ot the heart, and is a living, operative principle 
 of love and obedience ; never failing, when there 
 is time and opportunity for it, to produce good 
 works, or a virtuous, holy and godly Xi'ic. — Let 
 me diiHn.aly, tho' briefly, explain the fevci-al 
 parts of this dctiniiion. 
 
 Th A T faith which has forglvcncfs, juftificatioii 
 and falvation connected wiih if, then, is an 
 
94 Of the Faith SER. HI. 
 
 " a<5l" ; the acl of the foul, or mind. In which 
 rclpc<^ it agrees with bcheving, alien ting, or con- 
 fenting, in any other cafe whatever ; all \a hich 
 are real a6ts or operations of the mind. Our 
 Saviour himfclf calls believing a " work," in 
 anfwer to that qucftion, '* What fhall v e do, 
 that we might work the -a^orks ofGod''.^ — "This 
 is the li^^r^ of God," faid he, *' that ye believe 
 '* on him, whom he hath fent."f Moreover, 
 
 It is the a<5l of " a fclf-condemned, hum- 
 bled and repenting (inner." None but fuch an 
 one can, in the nature of the thing, truly believe 
 in Chrift as the faviour of finners, or have any 
 defire, how much need focver he may have, to be 
 faved by him. It is, accordingly, thofe that 
 ** labor and are heavy laden" with a fenfe of fin, 
 that Chrift invites to come unto him, or believe 
 on him, faying,- — '* And I will give you reft." 
 Again, 
 
 It is the ac^ of filch a finner, " flying to, and 
 rafting himfelf upon the free grace of God." It 
 is implied in his being " felf-condcmned," Sec. 
 I hat he trufts not in himfelf, or in any innocence 
 or rightcoufncfs of his ovmi : So that all his 
 hopes muft ncceflarily terminate at laft, or the 
 mere gr;.ce and mercy of God. And faith is that 
 •.\^ of the foul, by which it has reeourfe to this 
 mercy, or humbly depends upon the God of a'l 
 ^race, for pardon and filvation. But 
 
 It is on the mercy, cr free grace of God " in 
 Jefiis Chrift," that the repenting finner thi;-i 
 cafts himfelf by faith. However ccrt.iin ii miy 
 
 be 
 
 t Joho-VI. 28, 39. 
 
SER. in. -which is faving, 9j 
 
 be upon principles of rcafon only, that God is a 
 good and merciful being ; yet the true believer 
 trufts in his mercy, as it is revealed and ma- 
 nifeftcd thro' Chrift ; " coming unto God by 
 him." t 
 
 Ag a I x : He carts himfelf on the grace of 
 God in Chrift, whom he alfo " trulh with the 
 concerns of his foul." Faith implies a finner's 
 relying or depending upon the Lord Jefus 
 Chrifl: as a Redeemer and Saviour. And that, in 
 the next place, 
 
 As the " only, and every-way fufficient Savi- 
 our of dnners." The true, penitent believer 
 does not doubt of Chrid's being in all refpeifts a 
 fuitable and adequate Saviour of finful men : (For 
 to do fo, is the cflence of inlidelity.) And as 
 the only one, in conformity to theapoftle's words^ 
 " Neither is there falvation in any other." 
 Moreover, 
 
 He truils in him thus, as the Saviour ** provi- 
 ded and appointed by the Father^ This is im- 
 plied in what was faid before ; and {o needs not 
 to be infilled on. Only it ihould always be re- 
 membered, that Chrilt does every thing in the 
 affair of man's falvation, in conformity to the 
 fovereign and gracious pleafurc of God, even the 
 Father— " Who gave himfelf '^or our fms," fays 
 the apoftle — " according to the will of God ai:id 
 our Father." * 
 
 Th k penitent believer in Chrill: as a Saviour, 
 docs at the fune time, and thereby, " internally 
 receive and fubmit to him in the -ivhole of that 
 
 chara*5lcr, 
 
§($ .Of. the Faith SI;R. IIL 
 
 ehaira^er, as he is re\TaIed in the gofpel." Chrift, 
 as a Saviour, is not divided, not are his offices or 
 benefits divided. . Neither does chi iflian or faving 
 faith refpeft him, confidcred in one of his capa- 
 cities exckifively of the other ; but in all of them 
 in conjundlion' ; as the one undivided mediator, 
 in conformity to the doc%ine of the gofpel ; viz. 
 . "' As a prophet, prieil and king." Now, in- 
 l;emally to receive and fubmit to him as a " pro-' 
 phet", i&toconlider and regard him as fnch ; to' 
 give in tire credit to whatfoevcr he has faid, fo 
 f4r as it is known ; fmcerely to defire to " learn 
 of him", and to be inftru^kd by him in ■ the 
 things which pertain to the 'kingdom of God. 
 As faith refpefts him in his " pricfHy" office, it 
 means depending upon the mercy of God for 
 pardon and falvation ; through his facrifice, atone- 
 ment, or blood filed upon the crofs, and his in- 
 terceffion with the Father in confequence there- 
 of. And faith, as it rcfpe^ts him in his regal or 
 '* kingly" character, means fubjeftion, or duti- 
 ful and loyal fubmiflion of heart to him, his au- 
 thority and government ; or a iincere confcnt of 
 the mind to be ruled and governed, as well as 
 protecfted, and finally faved by him. Nor did 
 ever any perfon properly receive and iubmit to 
 the Lord Jefus Chrift, or believe on him, in any 
 one of thefe chara(ftcrs,(fuch is their connexion} 
 without doing fo with rcfpeft to them all. 
 Again : 
 Such a fiith as this, implies or connotes 
 ** the new birth", or that ** renovation of the 
 ** the heart" by the Spirit of God, fo often fpo- 
 
 kcii 
 
SER. III. which is faving, 97 
 
 ken of in fcripture. This is evident from a 
 confideration thereof, as it has now been 
 briefly explained. And the fame thing is al- 
 fo connoted or implied, in the faith fpokea 
 of in fcripture as faving — " To them gave 
 *' he power, " fays St. John, " to become 
 " the fons of God, even to them that believe 
 *' on his name : Which were horn^ not of 
 *' blood, nor of the will of the flefh, nor of 
 " the will of man, hut of God f".— ^' Who- 
 *' foever believetb that Jefus is the Chrift" 
 [truly and properly believetb it] " is born of 
 *' GodX\^'' Ye are all the children of God 
 " by faith in Chrift Jefus. [| "— " And if chil- 
 " dren, then heirs," &c.* 
 
 This faith is of confequence, as was faid 
 before, " a living, operative principle of love 
 and obedience ; never failing, where there is 
 time and opportunity for it, to produce good 
 works, or a virtuous, holy and godly life. 
 For, " Whofoever is born of God, doth not 
 *' commit fin "f : But — •*' overcometh the 
 " world ; and this is the victory that over- 
 " Cometh the world, even our faith"J — " In 
 *' Chriil Jefus neither circumcillon availeth 
 " any thing, nor uncircumcifion ; hut faith 
 " that nvorketh by love.''\\ — " Wilt thou know, 
 *' O vain man, that faith without works is 
 '* dead" ? — " By works was faith made per- 
 *' fe(5l." * It mult be particularly obferved, 
 H however, 
 
 t John I. 12. 13. X John 5. i. [j Gal. 3. 26. * Rom. 8. 
 17. + I John 3. 9. % Chap. 5. 4. jj Gal. 5. 6. * Sec 
 James II. 14. 
 
98 Of the Faith SER. IIL 
 
 howetcr, that a finncr is no fooncr the fub- 
 je^l of luch a faith, than he is aclually in a 
 ftate of pardon, juftificaiion and falvation, 
 whether he hvcs afterwards to perform good 
 works, or not. If he lives, he certainly will 
 perlbrni them, having fuch an holy antl ope- 
 rative principle in his heart. For it is a con- 
 trad id ion to fiippofe, that a perfon who was 
 once a rebel, fhould at length internally fub- 
 mit himfelf to Jcfus Chrill as his king, and 
 y.et not a6l as becomes a loyal fubjcd of his 
 kingdom, by doing his commandments. But 
 if he has no opportunity for this, by reafc^n 
 of death, he is yet equally fafe, equally julti- 
 fied : His faith ; the loyalty and obedience oi 
 his heart, virtually contain all good works. 
 And, by the way, from this fcriptural account 
 of the faith which juliities and faves, appears 
 the great error of thofe, who fpeak of juiliti- 
 cation as antecedent to repentance, faith and 
 regeneration ; it being manifellly fubfcquenr, 
 or polierior thereto, in order and conception, 
 according to the fcriptures. 
 
 Such, my young brethren, is that faith, 
 fo much fpokcn of in the new teitament ; that 
 faith which is truly juilifying and faving ; 
 and without which there is no falvatioii. For 
 he that doth not believe thus, or in the true 
 fenfe of fcripture, is " condemned already." 
 No kind or degree of repentance or reforma- 
 tion, intitlcs anv perfon to falvation, inde- 
 pendently of faith ; It is by means of this 
 
 faith, 
 
SER. IIL which is faving, 99 
 
 faith, which indeed includes or fuppofes re- 
 pentance, that Tinners arc delivered irom con- 
 demnation and wrath. This, theretbre, is 
 indifpenfably necclTary, in order to your be- 
 ing ibber-minded in a chriltian fenfe. Who- 
 ever falls fhort of this, falls Ihort of chriftiaii 
 fobricty. For furcly, that cannot be a truly 
 chrillian fobriety of mind, which leaves a 
 fmner in a (late of guilt and coildemnation. 
 Any fobriety which a perfon may be the fub- 
 jet^l: of, and yet perilli in his fms at lalf, as a 
 defpifer or neglecfer of the falvation revealed 
 thro' Chrifl, is elTentially dcfedive. 
 
 Whatever concern then, you may have 
 upon your minds about your pall fins ; tho' 
 your external pradice may be much reform- 
 ed ; and tho' you may be really defirous of 
 etcriial happinefs : (as who is not?) Yet if 
 you ^o not give the confent of your hearts 
 to be laved by Jefus Chrill, in the way that 
 the gofpel makci known ; if you do not fin- 
 cerely, peniten?]'/ aiii humbly call yourfelves 
 on the mercy of God, receiving and fubmit- 
 ting to Chrirt as a prophet, priefl: and king ; 
 you are not Ibber-aiiaded in the full andjufl: 
 fenfe of the text : You are not yet adually 
 in the fpiritual kingdom of Chrill and of God, 
 tho' you may not be far from, but near to it, 
 and in a hopeful way of finally inheriting 
 the blcffingiJ of it. This is not, however, a 
 itate to be relied in as fafe or fecure. If 
 you are burthened with a fenfe of fin and 
 H 2 guilt, 
 
lOO Of ari external SER. III. 
 
 guilt, and fear the wrath to come, rcmeni- 
 ber the gracious words, and hearken to the 
 invitation of Him, who once laid, and ftill 
 faith, " Come unto me — and I will give 
 " you refl. Take my yoke upon you, and 
 " learn of me — and ye Ihall find reft unto 
 " your fouls : f " That is, in other words, 
 Become my true difciples and followers ; be- 
 lieve in me, and fubmit yourfclves to the 
 laws of my kingdom ; Doing which, you 
 will enjoy great peace of mind at prefent, 
 and inherit everlafting life. 
 
 You will obfervc, that what has been faid 
 under this head of difcourfe, relates immedi- 
 ately, not to your exterr-al praclice, but to 
 that faith which is truly faving, and is it- 
 felf the fubftance or elTence of Chrillian fo- 
 briety internally confidered ; the root and 
 principle of all true holinefs, or Chriftian 
 obedience. 
 
 It is therefore to be obfcrvcd, in the next 
 place, that Chriftian fobriety implies in it, 
 
 VI. An external confejfion of ChrilVs name, 
 a profciTio]! o{ the religion which bears it, 
 and an explicit dedication of One's fclf to the 
 fcrvice and glory of God in him. No perfoii 
 of adult age has any right to be looked upon 
 as a fober-minded or real Chridian, till he 
 has given reafon for others to think him fuch, 
 by making a chrillian profeflion in conformi- 
 ty to the order of the gofpel, or the command- 
 men: 
 t Matt. XI. 28, 29. 
 
SE R III. Profejp.on of Chriftianity, i o i 
 
 ment of our Saviour, and the laws of his 
 kingdom. And here, 
 
 I, It is required, not only that you be- 
 lieve in Chrill, but voluntarily, or by an a(^ 
 of your own, ta}<:e upon yourfelves the cha- 
 rader of his difciples and followers, by " na- 
 ming his nan:ie" in a folemn and public man- 
 ner, or " before men" ; thereby vifibly devo- 
 ting yourfelves to God in him, and laying 
 yourfelves under obligation to condu6l your 
 felves in other refpcds, as becomes the pro- 
 feffed followers of him, who was " holy, 
 harmlefs, undcfiled, feparate from fmners. " 
 The Lord Jefus Chriit not only encourages 
 fuch a public confellion of him, by a gracious 
 promife on one hand ; but difcountenanccs 
 the negleifl hereof by amoft awful threatning 
 on the other. " Whofoever lliall confefs me 
 *' before men," faith he, " him fhall the Son 
 " of Man alfo confefs before the angels of 
 " God. But he that denieth me before men, 
 *' fhall be denied before the angels of God." f 
 In another evangeliii it is, — • " before my 
 " Father which is in heaven. "J He fays, 
 
 nearly to the fame purpofe, elfe where. 
 
 " Whofoever fliall be alhamed of me, and of 
 *' my words, of him fliall the Son of man be 
 " afhamed, when he lliall come in his own 
 '• glory and his Father's, and of the holy an- 
 *' gels."* Thefe are vcr}^ Iblemn warnings 
 againft difowning Chriil, his name or '' hi!> 
 H 3 words," 
 
 t Luke 12. 8, 9. :j; Matt. loth Chsp. * Luke 9. 2|^. 
 
102 Of an external SER. III. 
 
 words," even in times of fore trjal and perfc- 
 curion forrighteourncis lake ; to which times 
 they more particularly refer. But, to be afha- 
 med of, to d if own or to neglect confeffing 
 them, when there is nothing of that fort to 
 be feared, is doubtlefs far more criminal and 
 dangerous. It is manifell from the whole 
 current of the nevv-teltament,thal the faith of 
 the heart is to be accompaii)ed with the con- 
 Icflion of the tongue ; and that as neccfTary 
 to falvarion, except in extraordinary cafes. 
 " If thou (halt confcfs with thy mouth the 
 *' Lord Jcfus, " fays the apoftlc, " and flialt bc- 
 *' lieve "in thine heart that God hath raifed him 
 *' from the dead, thou flialt be faved. For 
 *' with the heart man believcth unto righte- 
 *' oufiicfs, and with the mouth confefTion is 
 *' made unto falvation."* Indeed, if any 
 who know this to be the will and command- 
 ment ot Chritt lefpccling them that believe on 
 him, the contempt or wilful neglect thereof, 
 is abfolutcly inconfillent with a llncerc regard 
 to hun and his authority : It is, in its nature, 
 inconriftent with fuch a faith in him as the 
 fcripturc fpcaks of as faving ; which faith re- 
 fpecls him as truly in his regal, as in his pro- 
 phetic or facerdotal charac^ler. But, 
 
 2. Tho' it is pofitively injoincd upon thofe 
 who believe in Ghrifl:, to confefs him before 
 jTicn ; yet it is not to be fuppofcd nccelTary, 
 or the thing intended hereby, that perfons 
 ' fhould 
 
 * Jlora. X. 9, 10. 
 
SER.III. Profejftonof Chri/lianily. 103 
 
 fliould (land up in the midft of an afrembl}^ 
 and, viva voce, or in exprefs words uttered 
 by themiblves, declare their faith in him. 
 For fome cannot even /peak at all, and much 
 lefs in fuch a public manner. Neither can it 
 be fuppofed neceiTary for them to profefs their 
 repentance, faith and experiences in a long 
 writing, under their hands ;- — -a common 
 prac^lice formerly in this country, but grow- 
 ing daily more and more into difufe ; and 
 not without fufficient reafon, as being atten- 
 ded with divers inconveniences, which need 
 not be particularly mentioned. Therefore, 
 
 3. Nothing more, or farther, can be 
 fuppofed neceflary as to this matter, than that 
 people (hould, in a folcmn, public manner, 
 and by fome lign, or figniticant gclture, com- 
 monly underftood, make fuch a declaration 
 of their faith in Chrilt ; fignifying their 
 confent to the covenant of grace eftablilhed 
 in him, and their refolution, by the help of 
 God, to walk in all the commandments 
 and ordinances of the Lord, blamelefs ; or 
 to condud themfelvcs in all refpects accord- 
 ing to the laws of Chrilt 's kingdom. This 
 may be effectually done, without any fpeak- 
 ing or writing on their part, in public. And 
 as nothing beyond tliis can reafonably be fup- 
 pofed to be required, by " confcfling Chritl 
 *' before men" ; fo neither can any thing 
 jhort of it be fuppofed to come up to the thing 
 really intended thereby, in any natural con- 
 H 4. Itrudiou 
 
104. Of an external SER. IIL 
 
 llrudion of the words, or in confiftency with 
 the pradice of the chriftian church from the 
 earHcft times. 
 
 4. Under this head, I mufl: not omit par- 
 ticularly to mention the chridian ordinance 
 of baptifm, which our Lord inftituted as the 
 outward, vifiblc lign of initiation into his 
 church, or a mark of dilciplefhip to him ; 
 faying to his apoftles, " AH power is given 
 '' unto mc in heaven and in earth : Go ye 
 " therefore, and teach aU natjons, baptizing- 
 " them in the name of the Father, and of the 
 " Son, and of the Holy GholVf. The known 
 practice of the apoftlcs afterwards, being 
 compared with this injunciion, fhews that 
 our Lord defigncd water-baptiftn therein. For, 
 that they adually baptized with water, is e- 
 vidont from many pallages in the new-tefta- 
 mcnt ; not only in the Ads, but Epiftles of 
 the apofUes : And dgubtlefs they did (0 m 
 obedience to Ch rift's command, which they 
 underftood much better than the modern dc- 
 niers of watcr-baptifm. Mr. Robert Barclay 
 has defcendcd to cavil and trifle upon this fub- 
 jcd, in a manner much below a perlbn of his 
 learning and good fenfe : AlTcrting that tho' 
 John's baptifm was by or with water, Chrift's 
 was to be witliout water, or meerly an inter- 
 nal and fpiritual baptifm. His principal ar- 
 gument to ellablifh this doctrine, is grounded 
 on the words of John Baptift himlelf : " I 
 
 " indeed 
 
 tMatt. 22. iS, 19. 
 
SER.III. Projejfton of Chrijltanity. 105 
 
 " indeed baptize you with water unto repen- 
 *' tance ; but he that cometh after me — 'fhall 
 *' baptize you with the Holy Ghofl and with 
 *' fire"f . According to which diftindion and 
 oppodtion, he infills, that as John's baptifni 
 was by water without the Spirit, fo chriftiaii 
 baptifm is folely by the Spirit without water.: 
 So that there neither is, nor ought to be, any' 
 baptifm under the Gofpel difpenfation, and in 
 conformity to Chrift's commandment, belides 
 that of the Spirit, or theHoly Ghoft ; this be- 
 ing it felf, and this alone, chridian baptifm. 
 
 To overthrow which fophifm, I need re^ 
 mind you only of two paflages of fcripture, 
 both in the Acls of the apoftles. Soon after 
 they themfelves were baptized with the " Ho- 
 ** ly Ghofl and with fire" ; i. e. received the 
 Spirit, which appeared to them in the form 
 of ** cloven tongues, like as of fire"J ; we 
 find them preaching thus to the people : " Re- 
 *' pent, and be baptized every one of you, 
 " in the name of JefusChriil for the remiflioii 
 " of fins, and yc pall receive the gift of the Ho- 
 " ly Ghoft'X According to which, the Holy 
 Ghofl was to be given them in confequence of 
 their being baptized in the name of Chrift. 
 Therefore receiving chriftian baptifm, and 
 receiving the Holy Gholl, do not mean pre- 
 cifely the fame thing,as it is pretended ; one of 
 them being prior to the other, and a means 
 thereof. And what could that be,but watcr- 
 
 baptifm 
 
 t Matt. III. II. + AflsII. 3. H Ver, 38. 
 
io6 Of an external SER. III. 
 
 baptifm in Chrifl's name, in cmfiquence of 
 which, the perfons baptized were to receive 
 fpiritual baptifm, or the Holy Gholt ? 
 
 But there is another paffagc which dill 
 more clearly refutes the learned Barclay's 
 comment upon the above-cited words of John. 
 We are informed that St. Paul " came to E- 
 ** plK^fus, and finding certain difciples, he 
 " laid unto them, Have ye received the Holy 
 " Ghoft fince ye believed ? And they faid, 
 ** We have not fo much as heard whether 
 " there be any Holy Ghoft. And he laid 
 ** unto them. Unto what then were ye bap- 
 *' tizcd \ And they faid. Unto John's bap- 
 *' tifm." Be pleafed particularly to obferve 
 what immediately follows, in which there is 
 an exprefs reference to the words of John : 
 *' Then laid Paul, John verily baptized with 
 ** the baptilin of repentance, faying unto the 
 ** people, That they faould believe on him 
 " which fhould come after him, that is, on 
 " Chrift Jefus. When they heard this, they 
 " were baptized in the name of the Lord Je- 
 " fus, ylnd ivhen ^Paul had laid his hands on 
 " the??j,the HofyG ho/} came upon thetnY'. Now, 
 could there poffibly be a plainer diftinction 
 than this, either, full-, betwixt John's baptifm, 
 and baptifm in Chrift's name afterwards ; or, 
 fecondly, betwixt thefe perfons being baptized 
 in Chrift's name, and their receiving the Ho- 
 ly Ghoft ? This was fubfequent to the other, 
 
 and 
 
 f Ads xix. I 6. 
 
SER.III. ProfeJfiOft of Chrijlianity, 107 
 
 and not till after Paul had laid his hands on, 
 as well as baptized them. Chriftian baptifni 
 then, and receiving the Holy Ghoft, were 
 not the fame thing ; but the former of them, 
 ordinarily at leall, prior to the latter, and an 
 inftituted means thereof: And what could 
 that be, but water-baptifm ? Whereas, upon 
 Mr. Barclay's principles, it was John's bap- 
 tifni only, that was by water ; Chrift's being 
 entirely fpiritual. 
 
 Upon the whole then, the plain fenfe of 
 John's word's, on which fo much flrefs has 
 been laid by the Qiiakers, may be expreffed 
 thus— I indeed baptize you with water[only] 
 unto repentance : But Jefus Chrift will foon 
 inftitute another baptifm, which, tho' per- 
 formed by an external wafhing with water, 
 as mine is, fhall yet have far more glorious 
 effeds. For penitent believers in Chrift, be- 
 ing baptized in conformity to his inftitution, 
 fhall, in confequence thereof, receive the Holy 
 Ghoft — There is nothing harfti in this para- 
 phrale ; the difference betwixt John's and 
 Chrift's baptifm is fuflkiently preferved there- 
 by ; and there is a neceflity for fuch an one, 
 in order to account for the apoftles baptizing 
 with water, as they certainly did. Let me 
 add, that if this be an inftituted means of ob- 
 taining the Holy Spirit, it may be juftly fear- 
 ed that thofe who negle6l and defpife it, 
 have fome what lejs odhc Spirit among them, 
 than they would be tho't to have : Tho' I do 
 
 not 
 
io8 Of an external SER. III. 
 
 not prefume to judge any ; for to his own 
 mafter every one ftandeth or falleth. 
 
 Your duty then, in this refpeCl, is clear : 
 AH who beUeve in Chrill:, not having al- 
 ready been baptized with water, are obliged 
 to be {o^ in obedience to his command. — ■ 
 Tho' as to the far greater part of you, my 
 young brethren of this fociety ; I conclude 
 you were baptized in your infancy : So that 
 you are not to be exhorted to be again baptiz- 
 ed. But there are many of you, who have 
 not yet made this as it were your own a<51:, by 
 vifibly taking upon yourfelves the bonds of 
 the chriftian covenant. And the neglecl 
 hereof, in thofe that are come to adult age, 
 is not very conlillent with chriftian fobriety. 
 Nor can you be tho't to have yourfelves con- 
 fefled Chrift before men, in the manner re- 
 quired by him, by being devoted to him by 
 youv parents or others, in your infancy. 
 
 5. There is a confiderable number of 
 thofe that may be j uflly accounted young men, 
 tho' not unmarried, who, in order to obtain 
 baptifm for their children, have made a pro- 
 feflion o^ their faith in Chrifl, and folemnly 
 bound thcmfelves to obferve <?// the laws of 
 his kingdom ; and yet turn their backs upon 
 the Lord's table from year to year, as if this 
 were no chriitian inftitution ;-- as tho' Chrift 
 had never faid, " This do in remembrance 
 ** of rac " ; and as tho' the infpircd apoftle 
 had not faid, " As oft as ve eat of this bread, 
 
 " and 
 
SER.III. Profejfton of Chrijlianity, 109 
 
 " and drink of this cnp, ye do fhew theLord's 
 " death, //// he come." It is not very eafy to 
 reconcile this negledl, with the fuppofltion of 
 your having been fincere and in earnejl, when 
 you engaged to obey all Chrift's known com- 
 mandments and inllitutions ;— upon fuppofl- 
 tion that you allow this to be one of them, as 
 you cannot deny it to be. I have often, and 
 very particularly fhewn what your duty is in 
 this refped ; tho' with much lefs fuccefs than 
 was defjred. Howevxr, I will not be weary 
 or dilcouraged in reminding you of it ; hop- 
 ing that the time will come, when what is 
 ferioully faid to you upon this head, will be 
 as ferioufly attended to ; and have a proper 
 influence upon your practice : Which will be 
 a better evidence of your being truly fober- 
 minded, than any that you can well give, 
 while you habitually abfent yourfelves from 
 the fellow fhip of Chrift's church and people 
 in one of his ordinances. 
 
 Indeed, if unchnjlian terms of chriftian 
 communion are infilled on in any church or 
 churches, your not being incorporated with 
 them, provided it is folely for this reafon, 
 will not be your fault, but that of the impo- 
 fers of fuch terms. Nor can it be denied, 
 that there has been a great deal of this kind 
 of antichriftian impofition and tyranny prac- 
 tifed in different ages; particularly in refped: 
 of creeds, or articles of laith. For, inftead 
 of being contented with fuch a fjmple, plain 
 and apoftolic confeffion as this, " I believe 
 
 that 
 
lid Of an external Profejfwn, SER. III. 
 
 that JefiisChriJl is theSon o/'God " f ; or even 
 "with a general and fcrious profeflion of faith 
 in the holy fcriptures as the word of God ; 
 many churches have imperioiifly required an 
 explicit profeflion of unfcriptural articles of 
 faith, as the pretended "form of found words"; 
 tho' almoft barbarous enough, perhaps, both 
 in expreflionand fentiment, at once to wound 
 the ear, affront the fenfe, and fhock the hu- 
 manity of an Hottentot I 
 
 But, furely, it is time that all proteftants, 
 efpecially protcftant-diffcntcrs, fliould make 
 the holy fcriptures the fhindard of a found 
 faith and chriflian practice, in oppofition to 
 ALL OTHER forms of found luords ; as fomc 
 are pleafed to mif-call the reveries of poor 
 crazy monks and lunaticks, half-diftracfcd 
 fchoolmen, fuperannuatcd ciuhufuills, and 
 proud, fadious, avaritious zealots for a parry, 
 
 Eretending to make black white, and white 
 lack ; and then fcolding at, and curfing all 
 the world, that would not implicitly believe 
 their unholy ravings, and fubmit to them as 
 the true, uncorrupted catholic faith ! — God, in 
 his own time, which is approaching, will 
 put an end to all thefe antichriflian ufurpa- 
 tions in his church. Chriii's " fan is in his 
 hand, and he will thoro'ly purge his floor. " 
 And happy is it for thofe who, in the mean 
 while, neither exeicil'e fuch tyranny over o- 
 thers, nor fufier under it ; at once allowing 
 to all, and enjoying themlllvcs, that juil and 
 
 reafonabie 
 t Ads vni. 37. 
 
SER. in. Of Prayer. m 
 
 reafonable *' liberty, wherewith Chrifl; has 
 made his difciplcs free from every fuch 
 yoke of bondage. " 
 
 VII. Christian fobriety implies frequent 
 and fervent prayer to almighty God in the 
 name of Chriif, for the pardon of fin, for the 
 Holy Spirit, for light, I'upport, fandification, 
 comfort ; in a word, for all needed bleflings, 
 temporal and eternal : Together with devout 
 and grateful praifcs for all bleflings enjoyed 
 of every kind, to the Father of lights, from 
 whom *' every good gift, and every perfe(^l 
 gift Cometh down." An habitual negled of 
 prayer, is abfolutely inconfiftent with the 
 Jpirit of chriflianity. And if ever you are 
 really fober-minded, you will find in your- 
 lelves an heart, a difpofition \o pray, and to 
 give thanks to " God and our Father formal! 
 *' things, in the nameof ourLord JefusChrift." 
 It will not be a grievous tall; or burden to 
 you, as it is to a fecure and hardened finner. 
 So fir from this, that you will find yourfelves 
 iineafy if you are long without pouring out 
 your hearts before God. You will not only 
 pray to him in public with his people, and in 
 a more private rtnanner, if you have oppor- 
 tunity ; but in fecret. And even when you 
 are engaged in the lawful and neceflary bufi- 
 nefs of life, your hearts will frequently be 
 lifted up to God in the heavens, in holy de- 
 fires, grateful praifes, and good refolutions : 
 Thus, in the language of the aportle, "pray- 
 
112 Of univerfal Obedience SER.III. 
 
 " ing always with all prayer, and fupplica- 
 " tion in the Spirit, watching thereunto 
 *' with perfeverance. " * 
 
 I MIGHT mention many other particular 
 duties, as belonging to the head of chriftian 
 fobriety ; for, indeed, there is no one duty, 
 but what belongs to it. But, inftcad of 
 defcending to more particulars, I muft ob- 
 fervc now in the lalt place, 
 
 VIII. That chriflian fobriety implies 
 living a truly religious, virtuous and holy 
 life, in conformity to the precepts of the gof- 
 pel, the laws of Chrift's kingdom. OurLord 
 frequently cautioned his diiciples againll de- 
 pending upon an external profeflion of faith 
 and religion, without good works, without 
 obedience to his commandments. " Not 
 *' every one that faith unto me, Lord, Lord, 
 fays he, " fnall enter into the kingdom of 
 " heaven ; but he that doeth the will of my 
 *' Father who is in heaven. Many will fay 
 *' unto me in that day. Lord, Lord, have we 
 *' not prophefied in thy name, and in thy 
 *' name cafi out devils, and in thy name done 
 *' many wonderful works ? And then will I 
 *' profcfs unto them, I never knew you : de- 
 ** part from me, ye that work iniquity".! So 
 that, whatever -wonderful works men may (}iO^ 
 yet if the v neglect good works, or (till work 
 iniquity^ they arc not true difciples of Chrift. 
 How many devils foever they call out ; yet if 
 they leave one to reign in their own hearts, lo 
 
 that 
 
 * Eph. VI. i8. t Matt. VII. 21, 22. 28. 
 
SER. III. io ChrlJFs Commandments. 1 1 ^ 
 
 that they " do his hiils," they are moft exprefly 
 excluded from all hopes of eternal life, indeed, 
 living in the praclice of any known fin^ is abfb- 
 lutcly inconfiitent with true repentance, and that 
 faith which is faving, according to the account 
 before given of them. " How fliall they that 
 are dead to fin, hve any longer therein .^" 
 Or how Ihall they that are " alive unto God by 
 Jcfiis Chriil:," not live to God, or not' obey his 
 known will in every refpe<5t ! It is impoflible : 
 If the tree be good, the fruit will be good ; if 
 the heart be renewed and fmftified, the life will 
 alfo be renewed and holy. The love of God 
 and of man, underflood in their proper and juft 
 extent, and coniidered as principles in the heart, 
 the effects of Chriftian faith thro' the influences 
 of the holy Spirit, do in a fort comprehend all 
 Chriftian duties and virtues. Known, wilful and 
 habitual difobedience to God in any reipeft, is 
 inconfiitent therewith ; inconGftent with chrifHan 
 fincerity, and therefore with fobriety. 
 
 If, therefore, you afpire to the chara<51cr of be- 
 ing fober-minded, " iiaving believed in God, you 
 muft be careful to maintain good-works :' ' You 
 muft keep his commandments in view, endea- 
 vouring, by his grace, to glorify him in all things ; 
 to form your temper, and whole courfe of life, 
 according to thcfe reafonable, jufl: and good pre- 
 cepts which Chrifl has left his difciples to walk 
 by ; not forgetting his own admirable example of 
 piety, purity and humility ; of meeknefs and 
 charity, of temperance and patience ; nor al- 
 I lowing 
 
•I 14 Traclical Kejlexions. SER. III. 
 
 lowing yourfclves in any thing vhich you 
 know, or in your conrcicnccs believe, is concra- 
 •ry to the will of God. For, as was intimated 
 :before, doing fo, is abfolutcly inconfiftent with 
 integrity and uprightnefs oMieart, as well as with 
 that holincfs of life whieh God has required of 
 all whom he hath favoured with the light of- 
 -the gofpel, and ealled to his eternal kingdom 
 and glory by Jefus Chrift. 
 
 I HAVE now done with ihcfrjl general head 
 of difeourfe propofed, having fomewhat dilHnvflly 
 explained to you the nature of that fobriety, to 
 whieh even " young men" are to be exhorted. 
 
 Let me conelude for the prefent, with fome 
 ^ort reflexions on what has been faid upon it. 
 
 And, I. You would do well, my young bre- 
 thren, to apply this to yourfclves refpeftively, in 
 the way of ferious felf-cxaiiunation. !t bceomcs 
 you to confider both your paftand prefent ways-; 
 whatfentiments and difpofitions are predominant 
 in your hearts ; and by what rules and maxims 
 your lives are directed : That fo you may be a- 
 ble to judge, what your own true characters re- 
 ipeftively are ; Vvhcther you are truly religious 
 and virtuous, or fober-minded, or not. For, as 
 has been obfervcd more than once, true religion, 
 and true fobriety, are not really dilierent ; but 
 elTentially one and the fame thing. 
 
 It Ihall now be taken for granted, that you 
 do not difbelieve the being, perfections and pro- 
 vidence of God, or the general truth of thechril^ 
 tian revelation; and alfo, that you ha^■e fome juft 
 
 conceptions 
 
SER. III. TraBlcal Reflexions. 1 1 5 
 
 conceptions of the common frailty and degene- 
 racy of mankind. Neither of thefe things Iball 
 in the leaft be called into qucfHon — But have 
 you fincercly repented of your own fins before 
 God? Have you, in a deep fenfe of your guilt 
 and unworthinefs, fled for refuge from his 
 julHce to his grace and mercy, thro' his Son 
 Jcfas Chriil ; and internally confented to that 
 jiiethod of falvation which is revealed in the 
 gofpei : Have you alfo confefTed Chrift's name 
 before men, in the manner required by him ; 
 and vifibly dedicated yourfelvcs to God in him ? 
 Do you live in the frequent pra<5tice of fineere 
 and fervent prayer r And do you confcicntioufly 
 endeavour to walk according to all Chrift's known 
 commandments r It would be convenient for you 
 to put fuch qucffions as thcfe to yourfelvcs, as 
 in the prefence of God, who is greater than your 
 hearts, and knowcth all thing's. 
 
 2. Those of you who can truly anfwer thcfc 
 que(Hons in the affirmative, (as i hope fome of 
 you can) may affure yourfelvcs that you are in- 
 deed fober-minded ; and have great ground of 
 comfort, peace and joy, as being the fons of God, 
 and heirs of eternal life. I might addrefs and 
 congratulate you in the language of St. John, in 
 his firfl epilHe : — " 1 write unto you young men, 
 " becaufe ye have overcome the wicked One." 
 And again, " I have written unto you young 
 " men, becaufe ye are ftrong, and the word of 
 " God abideth in you, and ye have overcome 
 *' the wicked One." Happy you/my beloved 
 I 2 brcthen, 
 
1 16 Vraakal Reflexions. SER. III. 
 
 brethren, who even in youth have, thro' grace, 
 attained to that ftate and chara(^ter, which fo 
 many other perfons, tho' advanced in years, are 
 yet far from ! But, 
 
 3. Be not high-minded, but fear. A fober 
 mind, is always an humble one. Boafl: not of 
 your religious attainments, as the fhamcful and 
 hypocritical manner of fome is : And if you ever 
 glory even in tho't, let it be only in the Lord. 
 *' For what haft thou, that thou didft not receiver" 
 Be fenfiblc of your imperfcftions ; and be- 
 w^are of a relapfe into any finful courfes — " The 
 juft fhall live by faith ; but if any man draw 
 back, my foul fhall have no pleafure in him."f 
 There is ftill ample room in the bcft of you, for 
 improvement ; for increafe of fobricty, know"- 
 ledge, ftrength, and all chriftian virtues. Endea- 
 vour therefore, to make progrefs in the ways of 
 wifdom and h^linefs: For he that ftands ftill, 
 Inftead of prefling forward in the chriftian race, 
 is on the point of going backward. Anditv^^ere 
 doubtlefs " better for any not to have known the 
 *' way of righteoufnefs, than after they have 
 *' known it, to turn from the holy command- 
 " ment delivered unto them. "J 
 
 4. As to thofe of you, my young btrethren, 
 ■who cannot pretend to be fober-minded accord- 
 ing to thcfe fcriptural marks and rules of fobric-. 
 ty ; you have no rcafon to be faiisded with your 
 prefent condition, or to think it fafe. For there 
 is no real fifcty in any ftate below that of true 
 chriftianity ; or in any thing fhort of that repen- 
 tance, 
 
 fHcb. X. 38. I 2 Peter II, 21.. 
 
SER. III. Traaical Refiex'iom, 1 1 7 
 
 tance, faith, and renewed ftate of mind, with 
 which eternal life is conneftcd by the promifes 
 of the gofpel. If you fhouid die fliort of this, 
 you would die in your fins ; unpardoned, unin- 
 terefted in the redemption wrought out by Chrill : 
 And what the confequence of this wouldbe, you 
 need not, furely, to be now informed ! But, 
 
 J*. Lest I fliould be mifunderflood, I mufi: 
 tell you, I do not mean hereby, that if you are 
 deficient in any of thefe refpefts, or fall fhort of 
 fuch a truly chriftian ftatc, you are of confe- 
 e|ucnce defritute of every degree of fobriety that 
 is of any confideration ; and fo arc to be ranked 
 in the fame clafs with the mcft profligate and aban- 
 doned finners. God forbid ! i he holy fcriptures, 
 in mtmberlefs places, fuppofe a meafure of know- 
 ledge, conviclion of fin, ferioufnefs of mind, and 
 defirc to know the will of God and the way of 
 life, antecedent to a faving illumination and re- 
 pentance, faith and regeneration ; and yet prepa- 
 ratory thereto; which things, being confidered 
 in this view, are truly valuable and important. 
 And indeed, they are the effefts of God's gracious 
 influences upon the heart; in conformity to what 
 is faid of Lydia in the Afts, "' That the Lord 
 " opened her heart to attend to thofe things 
 " which were fpoken by Paul." Our Saviour al- 
 fo tells fuch a ferious, inquifitivc perfon, that he 
 was " not far from the kingdom of God." Nor 
 do the holy fcriptures leave us any room to doubt, 
 but that all perfon s living under the gofpel, who 
 are fo far convinced of their finfui iTate, and fo 
 I 3 dellrous 
 
1 1 8 TraB'ical Reflex'iom, SER. III. 
 
 defirous of obtaining eternal life, ^s ftnccrely and 
 perfeveringly to feek God's face and favor, fhail 
 actually attain to a faving knowledge of him. 
 If any of you arc In fuch a (late of mind as this, 
 there is jufi: and great realon to hope, that being 
 already near to God's Iplritiial kingdom, you 
 will ere-long be aftually tranllatcd into, and be- 
 come the happy fubjeds of it forever. But, as 
 was faid before, this is not a (late to be refted in. 
 You may, without all doubt, relapfe into your 
 finful eourfes after fuch a partial reformation : 
 In whieh eafe, " the latter end will be worfewith 
 you than the beginning." It highly concerns 
 you therefore, to befeech the God of all grace, 
 both " to keep you from falling," and to " give 
 '* you repentance to the acknowledging of the 
 " truth ;" — the truth as it is in Jefus ; that know- 
 ing him, and the only true God in and by him, 
 you may obtain eternal life. 
 
 6. \y even fuch thouglitful and ferious young 
 men as were lafl: mentioned, are not yet, how^- 
 evcr, in a ftate of fafcty, or at prefcnt en tided to 
 glory, honor and immortality ; how far, alas ! 
 are thofe from being fo, w ho do not at all con- 
 fider their ways, nor fc much as make the im- 
 portant inquiry, " What they Ihall do to be faved ?" 
 — thofe who live in the allowed gratification of 
 their lulls ; and, inftead of feeking after God, if 
 haply they may find him, rather " fiy to the 
 *' Almiglity, Depart from us; for we defire not 
 " the knowledge of thy ways!" Alas! my young 
 brethren, if there are any prefent, to whom 
 
 this 
 
SER.IIL TraBical Rcjlexmm, 115 
 
 this character juftiy belongs ; (for I neither par- 
 ticularly know, nor accnfe any ;) your condition 
 is truly deplorable. For is it not ib, to be in a 
 ftate of enmity againft God your Creator ? againii: 
 Him, in whom you live, move and have your 
 being ; Him, from whom you can neither fly, 
 nor efTci^tually hide yourfclves in any fccret place, 
 not even in the dens and rocks of the mountains, 
 or tho' the rocks and mountains fKould, at your 
 entreaty, fall on you and cover you ; — and a- 
 gainft whom you can make no reilllance ; Hirff, 
 who is at once omnipotent, omniprefent and om^ 
 nifcient, as well as intinitc in holinefs and rlghte- 
 oufncfs ! It is dreadful indeed, to be '^ enemies t6 
 fuch a Being in your minds, by wicked works !'^ •' 
 
 But left the very thought hereof fhould too 
 much overwhelm you ; left the " fpirit iliould 
 fail before God, and the fouls which He hatli 
 made;"f let me remind you, that God is no lefs 
 good and mercilul, than he is holy, great and 
 powerful. He " will not contend forever, nei- 
 ther will he be alv/ays wroth :" He is even now 
 waiting to be gracious to you ; — to every one 
 that will attend to the voice of love, and turn at 
 his reproof, how numerous foever your fins have 
 been. His mercy is at once higher than the hea- 
 vens, and lower — " deeper than hell;" as itfaves 
 thofe who are deferving of it ! The blood of 
 Jefus, that hallowed fountain, in which fo many 
 millions of polluted fouls have been eleanfed and 
 healed, has not yet loft its purifying, lalutary vir^ 
 ■tue ; nor will it do fo, while there are any fin- 
 I 4 ncrs 
 
. 20 TraBlcal Reflexions. SER. III. 
 
 ners on earth willing to be cleanfed and faved by 
 it; nor even afcer there are none! The Holy 
 Spirit of God is, I doubt not, now driving with 
 your hearts, and, if I may fo exprefs it, moving 
 lipon the face of the cliaos, \ towards the produc- 
 tion of the new creation in Chrift, as it once did 
 at the time of the old, to the pcrfeding thereof. 
 O then, my young brethren, let not this be your 
 condemnation at the great day. That you at once 
 defpifed the riches of God's goodnefs, leading 
 you to repentance; — accounted the blood of the 
 covenant wherewith you might have been fanc- 
 tified, an unholy thing ; — and did defpite unto 
 the Spirit of grace, by which you would other* 
 wife have been fealed to the day of redemption ! 
 
 ± Gen. I. 5. 
 
 SERMON IV. 
 

 Sermon IV. 
 
 Of fome things contrary to Chrlftian So- 
 briety, viz. ( I .) Of taking God's Name 
 in vain. (2.) Of neglecting the pubHc 
 Worfhip. ( 3 .) Of light and irreverent 
 Behaviour at it. (4.) Of excefTive, riot- 
 ous Mirth at other Times. (5.) Of fin- 
 ful Diverfions or Recreations. (6.) Of 
 excefhve Expence and Pride in Apparel. 
 (7.) Of the negle6l of Bufinefs, and 
 Mif-fpence of Time. 
 
 TITUS II. 6. 
 
 Young Men like-wife exhort to be fiber- 
 minded, 
 
 MY young brediren, having, in the firft 
 difcoiirfe, made fome remarks on the 
 text, introdu6lory to my main defign; 
 and having, in the fecond and third, fomewhat 
 difi:in6tly explained to you the nature of that fo- 
 briety which is here fpoken of, as alfo recom- 
 mended it to you in a curfory way : I proceed 
 now, by divine afTiflance, as was propofed in 
 the fecond place, S E c o xN D L Y, 
 
12 2 OftakingGod'sName in vain, SER. IV. 
 
 Secondly, To point out, particularly, Tome 
 of the many fins, follies and criminal excciTcs, 
 which are repugnant to chrifHim fobriety ; and 
 againfl: which young men efpccially, may need 
 to be cautioned. 
 
 This, it is conceived, may, by the "blefTrng of 
 God, be very ferviceable to you, not merely by 
 fhewing you what you ought not, but what you 
 ought to do ; and fo giving you a IHU mor-e dif- 
 tin^t idea of chriftian fobriety. For, to every 
 -vice that Is to be avoided as contrary to this 
 fobriety, there is an oppofite virtue or duty, 
 which ought to be pra(Jtifed as a branch of it : 
 And, it is well known, that in all cafes in gene- 
 ral, contraries ferve for the illuftration of each 
 other. So that when you are fhewn what things 
 you ought to avoid, you will the more clearly 
 difcern what that manner and courfe of life is, 
 to which you are exhorted : Nor ihall I fail, as 
 I go along, particularly to remind you of the du- 
 ties and virtues, to which the fins that are to be 
 mentioned, Iknd in oppofitlon. And if fome 
 o£ thefe fins and excelles have been hinted at al- 
 ready in any of the precceding difcourfcs ; yet 
 that will not render a more particular caveat with 
 refpeft to them, fuperfluous or improper. 
 
 Let me farther premife, That tho' in the enu- 
 meration of thcfc fins and follies, it is rather my 
 intention to give you friendly warning as to the 
 future, than to accufe, reproach and upbraid 
 you, as to any faults which you may have been 
 guilty of in tmics pad: ; yet it will be highly pro- 
 per for you to make the application to yourfelvcs 
 
 reipedively, 
 
SER. IV. Of takingGod' s Name in vain, i 2 3 
 
 refpeftively, fo far as yon have been really guilty 
 of any of thefe crimes. You ought, with fliame 
 and ingenuous forrow, to acknowledge them to 
 God ; humbly imploring the forgivnefs of therii 
 thro' Him, who once appeared to put away fms 
 by the facrifice of himfelf. For he that cover- 
 eth his fins fhall not profpcr ; but whofo con- 
 feffcth and forfaketh them, fhall find mercy with 
 the Lord; who "is not willing that any fhould 
 " perifii, but that all fiiould come to repen- 
 
 '' tance." Let me begin then, 
 
 L With the mention of an heinous fin more 
 Immediately againft God; I mean that of" tak- 
 ing his name in vain." To ufe the name of the 
 great and holy God Irreverently or lightly in 
 common difcourfe ; and more cfpeclally to fwear 
 by it rafiily, falfely, wantonly, or without law- 
 ful occafion ; to imprecate the curfe of God, 
 cither upon yourfelves or others, whether in jeft 
 or in earncll: ; together with whatever commonly 
 goes under the name of profane language : All 
 thefe things, I fay, are doubtlefs prohibited in 
 that well known, and yet often violated com- 
 mand of the decalogue, " Thou fhalt not take 
 " the name of the Lord thy God in vain." And 
 the words immediately following, clearly and 
 firongly exprefs the high difpleafure of the Al- 
 mighty againfl: thofc who break this command- 
 ment, together with the certainty and grcarnefs 
 of their punifliment, unlefs it be prevented by 
 deep repentance — " For the Lord will not hold 
 *' him guiltlefs, that takcth his name in vain." 
 There are many other paffages of fcripture. In 
 
 ■which 
 
1 2z|. OftakingGod'sNamein vain. SER.IY. 
 
 which this fpccics of common and grofs impiety, 
 is fcvcrcly prohibited and condemned. 
 
 "He that planted the car, fliall he not hear ?"! 
 — particularly fhall he hear and punilh the pro- 
 fane oaths and curfcs, the abominable impreca- 
 tions of ungodly finners ! If wicked men are to 
 give an account in the day of judgment, even of 
 " every idle word" that they fpcak,as our Saviour 
 pofiiively declares they fhall ; how much rather 
 Ihali they give an account of fuch impious, fuch 
 abominably wicked words, as I am here fpeaking 
 of 1 And what religious fobriety, do you think, 
 can pofTibly be in the mind of that perfon, whe- 
 ther old or young, whofe mouth is thus filled 
 with curfes, and other profane language r — in the 
 mind of One, who fcruplcs net to trifle with 
 that venerable name, at which holy angels 
 bow with love and reverence, and devils thcm- 
 felves tremble, and are horribly afraid ! — in the 
 mind of One, who upon any flight difcontcnt 
 or uneafinefs, or perhaps without any fort of 
 provocation, calls upon the great God to dam.n 
 either himfelf or another, or the like.^ Certainly, 
 there can be no true fobriety in thofe perfons, 
 whoever they be, that addict themfelves to thefe 
 praftices, faying perhaps with the wicked of old, 
 " Our lips are our own ; who is Lord over us ?" 
 The ufe of fuch language evidently difcovers the 
 want of all due reverence to the great God, and 
 a mind depraved to a fad degree, upon any fup- 
 pofition that can be made. There is no tolerable 
 excufe for it ; nothing that can be faid by way 
 of apology for thofe that are chargeable with it, 
 
 but 
 
 t Pi'cilin XCIV. (?. 
 
SER. IV. Oftak'wgGod'sName in vain, i 2 r 
 
 but what will much more effeftually fhew their 
 great jTuilt and impiety. For example: 
 
 If it fhould be fiiid, that they really mean 
 nothing, when they lightly ufe the name of God, 
 and imprecate the vengeance of heaven upon 
 themfelves, which is the moll: favourable fuppo- 
 fi tion ; yet does it not difcover a total abfence of 
 reverence to God, and of all fcrious concern 
 about his favor, his blelling or his curfe, when 
 people can often ufe his name without thinking 
 of Him, and fpeak of his curfe, or of damnation 
 itfeif, without meaning any thing thereby ! What ? 
 have the name of God frequently in their mouths, 
 and yet not have *' God himfelf in all their 
 thoughts !" — often fpeak of his blcffing and 
 curfe, of heaven and hell ; and yet not think 
 of them, or mean any thing thereby ! What a 
 totally irreligious ? — what a " reprobate," undif- 
 ccrning, blinded, and monllroufly depraved mind 
 docs this imply ? How near is it to right down 
 Atheifm ? Bur it will perhaps be faid, that tho' 
 fome perfons do really think of God, of his' 
 wrath and curfe, when they fpeak of them; yet 
 they are only Injefl, when they ufe fuch language, 
 and intend not as they iliy. What ? jeft with 
 the holy and venerable name of the great God ! 
 and fpeak of his blefling and cnrfe, of heaven 
 and hell, for merriment and diverfion ! Is not 
 tliis to make the matter ftill worfe ? Would it 
 not, of the two, be Icfs criminal to have no de- 
 fign at all, than fuch a one as this? Doubtlefs it 
 would. But you will fay, perhaps, that they 
 life fuch language, becaufe it is by fome reckone<§ 
 
 fa/hionabl^ 
 
126 OftaKingGods'Name in vain. SER.IV. 
 
 fajh'ionahle and polite ; and to avoid the imputa- 
 tion of being precije, notional and ivhimfical. 
 Be it fo. The time has indeed been, tho' I hope 
 it is not the cafe at this day, when thofe who 
 fcruplcd to curie and fwcar profanely, were ftig- 
 matized as puritans 2ind f ana ticks ; the enemies of 
 the church at leaft, if not of the Jlate ! — But 
 how does this help the matter ? What r trifle 
 with the mofi: facred and awful things, profane 
 the name of God, and break his commandments, 
 for the fake of being thought polite and fafhion- 
 ablc ! or for fear of being thought precifc ; that 
 is, in other words, being thought to fear God and 
 his difpleafure ! For this muft be the true and 
 only meaning of precifenefs, in the prefent cafe. 
 And what a monitrous pitch of impiety muft 
 that man be arrived at, who is afhamed and a- 
 fraid of being thought to fear God and his 
 "wrath? and who will break his known com- 
 mandments, profane his holy name, and trifle 
 with the molt facred things, to convince fome 
 [fuppofed] polite and falliionable people, that he 
 does not fear him ! — Is not this worfe and worfe? 
 "Without doubt. W^hat then, fhall next be faid 
 by way of apology for profane fwearers r — that 
 they are in earneji, and really wifh God would 
 damn them or others, when they imprecate his 
 vengeance? It were needlefs to fay any thing to 
 fhew their madnefs and impiety upon this fup- 
 pofition: Which are as great as any that the 
 devils themfelves are guilty of ! 
 
 This practice is no Icfs irrational, or contrary 
 tb the light of nature, than it is to the revealed 
 
 will, 
 
SER. IV. OftaKing GoIsName in va'm. 1 2.7 
 
 v.'iil, and exprefs law of God. And it is one of 
 thoie enormous fins, agalnfl: which young men 
 need to be particularly warned. It is not, in- 
 deed, a crime that is peculiar to them. Some 
 perions that are advanced in years, are notorious- 
 ly guilty of it : Yea, it is faid, there are certain 
 creatures both old and young, appearing in 
 female apparel (fori will not proltitute the refpec- 
 table name of ivoir.oi, by giving it to them) who 
 arc no ordinary proficients in this kind of impie- 
 ty ! But whoever are, or are not addicted to it, 
 You, my young brethren, muil: either wholly re^ 
 frain from it, or clfe renounce all pretenfions to 
 fobri'ety, aud confefs that you have no love or 
 reverence for, no fear of God before your eyes. 
 The molt untutor'd favagein the w^oods of Ame- 
 rica, might with as much reafon, and as good a 
 grace, afTume to himfelf the chara<ft:er of a refined 
 politician, or a ihrevv^d phiiofopher, as any pro- 
 fane fwcarcr and blafphemer could pretend to be 
 religious, or fober-minded. The fear of the 
 Lord is the very " beginning of wifdom :" And 
 if that finds any place in your hearts, you will 
 have a facred veneration even for his name, as 
 w^ell as for Kim : You will never mention it, or 
 fpeak or think of the great GOD, but in a fo~ 
 ber and reverent manner. It will be as impofli- 
 ble for you, either in jcfl: or earnefl:. either for 
 no end at all, or to pleafe fools and madmen, 
 to fwear lightly by the name of God, or to call 
 upon him to damn yourfelves or others, as to 
 lay violent hands upon yourfelves. And yet 
 how common a thing is it to hear both old and 
 young, and even children in the llreets, who can 
 
 hardly 
 
128 Of negleB'ing the SER. IV. 
 
 hardly ftammer out an oath or a curfe, ufing this 
 kind of language? All of them without excep- 
 tion, hereby making It manlfeft, that ihey neither 
 fear God nor regard man, however well-bred 
 they may conceit thcmfclves ; and are dcllitute 
 of the firft principles,, not only of grace and fo- 
 brlety, but of decorum and good manners : For 
 this praftice Is an affront to every reafonable and 
 virtuous man, as well as an heinous, aggravated 
 offence agalnft Almighty God. 
 
 II. Another fm, agalnft which you are to 
 "be cautioned, is, negle<5tlng the public uuorjh'ip 
 of God upon the " Lord's day ;" either ftaying 
 at home In idlenefs, or unneceffarlly employing 
 yourfelves In worldly affairs, Vvhen you ought to 
 be with the people of God; joining with them 
 hi praihng and praying to him, or in hearing his 
 ■word read and preached, for your inftruc'llon 
 and edification in the things pertaining to his 
 kingdom, and to your eternal good. 
 
 You know, doubtlefs, that as early as the time of 
 Mofes, i. e. above three thoufand years ago, God 
 appropriated one day in feven to be obfcrved as 
 an holy fabbath to himfelf, or a day of reft from 
 common fecular bufmefs, and to be fpcnt in re- 
 ligious exercifes : Saying, " Remember the fab- 
 " bath-day to keep it holy. Six days fhalt thou 
 *' labor, and do all thy work : But the feventh 
 " day is the fabbath of the Lord thy God, &c."f 
 
 It 
 
 f Exod. XX!. 8.— II. N. B. Notwithftanding what is faid in 
 Gen. I[, 3. concerning God's " blefTingthe feventh day and 
 fanftifying it ;" and notwithftanding public fecial worniip 
 is in itfclf a moft reafonable thing ; yet it does not appear 
 from fcri[)turc, that any fabbatli was afliially initituted by 
 God, or any particular fct time held facrcd for that purpofc 
 by good men, before the law was given by Mofes. 
 
S$:R. IV. public WorpSip, 1 29 
 
 It feenied riot improper to remind you of ihis 
 original inftitution of a fabbath •" Tho' I muft 
 aqknowicdge, that I think chriftian shave nocpjii- 
 cern with the fabbath^ moft properly fo called, 
 (imean the Mofaic or Jewifh fabbath) any more 
 than they, have with circumcifion, the pafTover, 
 and other facrifices, &c. All thefe things were but 
 " a ihadow of good things to <;ome." And when 
 Chrili: the body, the fubftance came ; — when his 
 church, moft properly fo called, in diftin^lioii 
 from the Jev/ifh, was en-abllllied, thofe thjngs 
 ceafed : At leali, the Gentile convtjrts were unde|p 
 no obligation to obferve any one of tliem ; no, 
 not even the moral law, confidered merely as a 
 part of the law of Mofes. For if they had^ 
 they would hav€ been alfo bound to obferve all 
 the others for t;he fajiie reafon. So that if Gen- 
 tile Cbriflians are obliged to any of the thing? 
 which were enjoined in the law of Mofes, as they 
 fdoubtlefs are ; yet they are Only thofe, that are 
 ejther of m.oral and eternal obligation, or elfe a- 
 adopted, and ;t;iken into " the law of Chrift," an^l 
 jcpnfidcred as ^ part of his inftitution. Thp 
 ;Mofaic, ox ftventh-day fabbath y\% neither of thefe. 
 -If it were, properly fpeaking, of moral obligation, 
 it would be fo to all, nations in ail ages ; uniyer- 
 ,fally and perpetually binding, fo that the law X^- 
 .Ifliting th&reto, could no more be either repealed 
 pr changed^ than thofe commandments which 4:e- 
 j^uire us to loveQ-od and our neighbour. Ai^d. 
 ftliere are jfe^v, if any perfons, who pretend, to 
 iay, that. Chri,fl:. qr his apoftles ever enjoip^ 
 {.QhriftiaAs jto Gb%r,yc the fey en th-daj fabbath jn- 
 K ftituted 
 
tjo Ofncgka'wg the SER.'lV. 
 
 ftitilited by Mofcs; making that part of the de- 
 calogue, a part of the Chriffian rnic of life. Nei- 
 ther is there, according to the gofpcl of Chrift, 
 any other fibbath, or day, to be obfcvred with 
 a Judaical rigor and fcverity ; with which the 
 more liberal, ingenuous and filial fpiiii of chrif- 
 tianity, very little agrees. And whoever at this 
 day, pretends to maintain the obligation to re- 
 gard any /event b day as a fabbath, either upon the 
 footing of the law of nature, or that of Mofcs, 
 will have a difgraceful overthrow^, or a very 
 contemptible opponent. 
 
 <- Upon what footing then, you will afkme, do 
 I a^ftert an obligation to obfcrve " the Lord's day," 
 or *' the firfl: day of the week," in a religious 
 banner r I anfwer, intirely upon a Chriftian ba- 
 fis ; upon a footing quite difhncft from that on 
 ■which the Jewifh fabbath was inflituted and ob- 
 ferved. Let me briefly explain this matter. 
 
 • It is in general confonant to the light and 
 law of nature, that God fhould be worfliipped, 
 &c. in a focial, public manner. And if fo, it is 
 
 'cGtivenicnt and necellary, that fome particu- 
 lar times ^ and even flaces, fhould be more ef- 
 'pecially appropriated to that ufe, or end. For 
 "otherw ife, people would not know ivhen or ivhere 
 'to go, in order to meet with others to join with 
 ^them in 'thefe ofHccs of religion. It evidently 
 "appears alfo from the new tcflament, to have 
 -been the will of Chrifl: and of God, not 
 'only that fbcial worfliip fhould be upheld under 
 
 • the gofpel difp^nfition, but more particularly, 
 ; that'** the firlt day of the week," on which our 
 
 Savioiur 
 
S£R. IV. public TForJhlp. 131 
 
 Saviour arofe, and was " declared to be the Son 
 of God with power," fhould be religioujhy 
 gratefully ^nA. joyfully obferved, in praife, prayer, 
 &c. For this day is divers times mentioned 
 in the new teltament, as the day on which 
 Chriilians alTemblcd together in a more efpecial 
 manner, in the firfl age, for religious purpofes.'j' 
 It mull be remembered alfo, that the primi- 
 tive chrilHans came together thus on the firft day 
 of the week, under the immediate eye, counte- 
 nance and direction of the infpired apoitles ; who 
 ufcd to meet and pray with, teach, exhort and 
 preach to them,. thereon: At which time alfo the 
 Lord's Supper ufcd to be celebrated. So we read 
 particularly, [A6ts XX. 7.] "• And upon the firft 
 " day of the week, when the difciples came together 
 " to break bread, Paul preached unto them, &.C." 
 This example of the firft ChrKHans, confider^ 
 ing all circumftances, and particularly their meet- 
 ing on this day, under the immediate infpe6lion 
 of, and Vk'ith the infpired apoftles, is fufficicnt to" 
 give that day the preference to any other, for thq 
 purpofes aforefaid ; Efpecially when we confider' 
 it as the day of that grand and important event,' 
 the very bafis of the Chriiiian religion, ChriiVs' 
 refurreftion ; from whence it is called "tlie Lord's' 
 day." Public,' focial woifhip being a duty, and 
 fome particular time being needful to be fixed oft* 
 for thtit end ; here are poiitive reafons for the 
 M\ day, rather than another : And no noan can 
 pretend any particular rcafon againfl: this, or oi3-» 
 ]cS: againd: it 5 except upon the footing of the^ 
 antic|uated Jewrifh fabbath, with which we have' 
 K 2 no 
 
 '^ Compare John XX. i . Afts XX. 7. i Cor. XVI. ::. 5c R.ev. 1. 10. 
 
13^ Qf neghaing the SER.IV. 
 
 i}.o concern — But this is only example^ you will 
 fay ; not precept. Now, inftcad of iofifHng up- 
 on ijt, as I think One might do with great reafon, 
 toat jthis example, all circumlUnces being con- 
 Uiered, ought to have the force of a command 
 y'lth us;_ I obfcrve, 
 
 . That the words of the apoftlc [Hcb. X. 23, 
 2^.& 25 J can be confidercd as nothing /hortof 
 ^ pofitive precept, to tke purpofe aforefaid. " Let 
 " lis hold fad the profeflion of our faith without 
 
 " >v9,vering And let us confidcr one another 
 
 " to provoke unto love, and to good works : Not 
 ^^ forjak'ivg the affemhliug of ourj elves together^ 
 *' (IS. the jiianner of fome is ; hut exhorting one 
 " another '-r— Now, thefe words ought, in all rea- 
 ion, to be underflood and interpreted in confor- 
 mity to the known general practice of the Chrif- 
 tian church in that age ; which was to affemble 
 for the exercifes of religion on " the firft day of 
 tjie week" more efpecially, tho' not exclufively. 
 So that in any natural and fair conftrucTiion of 
 ^is paflage, the apollle mudr be confidered, 
 (,j .) As giving his in tire approbation of this ge- 
 lieral ufage among Chriilians ; as one way in 
 •t^hich they were to " hold fall: their profeflion," 
 to excite one another " to \o\q^ and to good 
 works," See. (2.) As folemnly warning Chrif- 
 t;ans againfl: ncglcding to meet together for 
 the faid purpofes on the firft, or Lord's day-m 
 ** Not forfaking the aifembling of ourfelves to^ 
 gether." And (3.) As blaming and reproving 
 certain of the loofcr, and Icls fincerc profeflbrs of 
 cHriftianity, who even in that agfa,bfen ted them-; 
 
 felve$ 
 
SER. IV. public Worjhip:. ^33 
 
 fclvcs from thefe afTemblicg of the faithful — '^ a^ 
 the manner of fome is" — This is no forced or 
 laboured, but an eafy and natural conftru6lion of 
 the apofiie's words. So that this p^adtice, fo rea- 
 fonable in itfelf, and conducrve td many impot'^ 
 tarit ends, civil and temporal, as weH as religious 
 and eternal, wants neither apoftolic example not* 
 precept for its fupport; and even to bind it up^ 
 on the confciences of all who acknowledge fot-- 
 je6lion to Jefus Chriih 
 
 Wh y then fhould any as it were turn Jews, or 
 become " Mofes's difciplcs," for the fake of cf- 
 tablifhing an illiberal, Mofaic fibbath, to be ob- 
 ferved with an unfcriptural, Jewifh, and eveti 
 Pharifaical rigor, altogether aliene from the genius 
 of the gofpcl ; instead of contenting themfcK^es 
 with " the Lord's day," to be obferved witli 
 grateful praifes, with religious joy and feftivity, as 
 that day was obferved by the body of Chriftians 
 for two or three centuries at Icaft ? What need 
 is there for having recourfe to Mofcs and his law, 
 for the divine infritution of any fabbath that 
 Chrift's difciples ought to obferve! Tho', by the 
 w^ay, " the Lord's day" is not properly called 
 the fahhath. It is never called fo in fcriptute \ 
 and giving it that name fince, has been the un- 
 happy occafion of filling many people's heads 
 with Jewifh and antichriftian notions about it — 
 
 But not to digrefs : It being plainly the will 
 of Chrift and of God, that the Lord's day fhould 
 be obferved, as has been fhewn, entirely upon the 
 plan of the gofpel ; it will be an heinous fin in 
 you, if you negled the public worihip thereon ; 
 K 3 fpcnding 
 
l-^^OfncgleBmgthepuUicJP^orJhipSYR^ 
 
 (pending that time in idlcncfs, in iinncccfTary 
 "worldly labors, or in divcrfions, which you 
 ought to rpend in the excrcifcs of religion with 
 the people of God. If you do thus, you w ill 
 not in any meafure dcferve the chara(^ter o^ 
 being fober-minded. Forfake not therefore, the 
 aflembling of yourfelves with them on this day, 
 as the manner of fome, I might fay, of many is. 
 For even in this town, where the Lord's day is, 
 perhaps, as generally and regularly obfervcd as 
 in any other place without exception, it is fup- 
 pofed by fome, that at leall: a fourth or fifth part 
 of the people, tho' they can hardly look out at 
 their windows or doors without feeing one or 
 more places of public worfnip, are yet hardly 
 feen in them twice a year. And yet pofTibly 
 thefe very perfons may be fo ftrangely deluded as 
 to think themfclvcs Chrillians ! Let me tell you^ 
 myyoung brethren, that whatever wrong and fu- 
 perflitious notions fome may entertain about a 
 particular fahhath under the gofpel ; yet a due 
 obfervation of the Lord's da)\ is a rnofl material 
 branch of chriitian fobriety. The neglect of it 
 is of pernicious confequencc in many rcfpecls ; 
 as is feen in fome parts even of New-Kngland, 
 where, by this means, the people are but little 
 better than favar^es. The due obfervance, or the 
 negleft of the Lord's day, will probably have a 
 very extenfivc influence, good or bad, upon 
 your whole temper, and general converfition. 
 And it is evident from long experience and ob- 
 fervation, that thofe perfons who arc remarkably 
 negligent of this branch of chrilHan fobriety, 
 
 ars 
 
SER. IV. Of irreverent Behaviour at it. i 3 5- 
 
 are generally very defective in all others : The 
 exceptions are very few, if any.f But, ' > 
 
 in. It is not only a common and unnecclTa-' 
 
 ry negle^l of the public worfhip, that is incon- 
 
 fiftent with chriftian fobriety : All light and tn- 
 
 K 4 decent 
 
 \ The Sabbatismos, {li'obatlfm or " red:," which Is fiiid to' 
 " remain to the people of God," Htb. IV. 9. means not any 
 particnhir day to be obfcrved by Chriftians as a fabbath, in 
 diftinflion from other days ; but in general, an holy reft 
 from fm, and rejoicing in Chrift Jcius, as " the end of the' 
 law for righteoufneis ;" and more eipecially, that fntm-e 
 reft from all pain wnd forrnw, which is promifed to the 
 faitliful in the kingdom of heaven, hxi^ fabhatks are par- 
 ticularly mentioned, Col. II. 16, 17. amongft other Judaical 
 and ceremonial things, which were only a " fhadow" of 
 the better things to come by Chrift ; and to be then difcon- 
 tinued — " Let no man therefore judge you in meat or in 
 ♦' drink, or in rcfpect of an holy-day, or ofthc new moon, 
 " or of Sabbaths : which are a Ihadow of things to come ; 
 " Ixit the body is of Chrift." The fame apolUe, Gal. IV. 
 reminding Chrifti^us that they were redeemed from the 
 law, that they might " receive the adoption of fons," ver. 5. 
 and v-er. 7. Says, " Thou art no more a fervant,but a fon" — 
 And he then upbraids the Judaizers and Sabbatizers in the 
 following words : " How turn ye again to the weak and 
 " heggarly elements, whercunto ye dclire again to be bro't 
 ^' into bondage. Ye obferve days, and months, and times, 
 •" and years. I am afraid of you, left I have beftowed upon 
 *' you labor in vain :" Ver. 9, 10, 11. if a man will ob- 
 ferve any fabbath upon the plan of the Mofaic law, or with 
 a Jewlfli, fervile rigor, I infift on it, that he ought, " 
 upon his own principles, to be circiu/icifcd 2.\^o, and " to keep 
 
 " that whole law." As far as I am acquainted with the 
 
 JearnedMr.CAL V iN'sfentimentsrefpeding" theLord'sday," 
 my oysm are very nearly the fame with his : Except that I 
 cannot go fo i'ar as that learned man is laid to have done, 
 in countenancing recreations- thereon — And, I am far from 
 thinking it unreafonable, or any hardfliip, if, in Ckriftian 
 countries, the civil authority interpofcs to prohibit people - 
 from fuch worldly labors and diverfions on the Lord's day, 
 iis <-j)ould he an interruption to the devotions, or religiour 
 (xerc'fii of others. 
 
13^ Of irreverent Behaviour SER. IV. 
 
 decent behaviour in the houfe of God ^ when you 
 come to worfhip before him, Is fo likewiie. — 
 Barely attending, or being prcfcnt at, the public 
 worfhip, however conftant you may be therein,. 
 is no certain evidence of religion, or fobricty. 
 What fignifies a merely bodily prcfcnce withoLit 
 the heart? You arc to glorify God, not only in 
 your bodies, but alfo, and more cfpccially in your 
 fpirits, which are his. " For God is a Spirit, and 
 " they that worfhip him, muH: worfliip him in 
 *' fpirit and in truth." There is no morefobriety 
 in coming to the place of public worfhip on the 
 Lord's day, independently of the views and defigns 
 which you have in it, than there is in going to 
 an ale-houfe or opera. People may have either 
 reafonable and good, or foolifh and wicked de- 
 figns in coming to the public worihip ; and may, 
 accordingly, be either well or ill-employed while 
 they are at it. If they coirie with an intention 
 to do honor to God, to pray to and praife him, to 
 be infhucfled in the knowledge of his holy will 
 and the way of life, with a finccre dcfu'c to Walk 
 therein ; and if they accordingly give thiir 
 attention to thefe things while they are in the 
 houfe of God, there is no doubt but their in- 
 tention is good and laudable ; and thus far rhey 
 are fober-mindcd. But what if it fnould be 
 pride or vanity, that brings them to the place of 
 worfhip ; — that they may fhew an agreeable per- 
 fon and air, or a fafhionablc fuit ot cloaths ? 
 What if it fhould be, the " lull of uncleannef« ;" 
 — that they may indulge the rovings of lo'ofe 
 defire in a promifcuous afTcmbly? What if it 
 
 (liould 
 
SER. IV. at the pttUic Worfhtp, 1 3 7 
 
 fhould be, right down impiety ; — that they va^f 
 divert themfelves with the ferioufnefs 6f others, 
 and fecretly make a mock at the facred word of 
 God, read or preached ? Would perfons be thd 
 more fober-mindcd, for coming to the place of 
 worfhip with fuch views as thcfe ! They are alt 
 of them fuppofeable. In the firft-mentioned 
 cafe, it is plain, they come not to worfhip God, 
 but to be worfhippcd themfelves. In the fecond, 
 they come not to pay a pure and fpiritual homage 
 to the holy One of Ifrael, but an impure and 
 carnal one to Venus and her train. In the third, 
 it is m.anifeftly, not to ferve God, but the devif 
 by difhonouring Him. And what worfe thing^ 
 than thefe, could a young man do at an ale-houfe 
 or an opera ! He might poflibly be much more 
 innocently employed at either of them, even on 
 the Lord's day. 
 
 Now, the belt interpreter of your views in' 
 coming to the public worfhip, will be your ex- 
 ternal behaviour thereat ; I mean the bed inter- 
 preter hereof to men : For God is greater than 
 your hearts, and knowcth all things, even your 
 " thoughts afar off." If you fhould come into 
 the houfe of God with a light and carelcfs, or a: 
 vain and oftentatlous air: If you fhould often 
 come very unfeafonably, when great part of the 
 public worfhip is over ; and, by your indecent 
 noife and bluftering, as if you aimed to have the 
 eyes of the alTembiy turned upon you, interrupt 
 the devotion of others : If you fhould make it 
 your praftice to ftare idly or lafcivioufly about 
 you, to laugh, or the like: If you ftiould do thus, 
 
 I fay 
 
1 3 8 Of irreverent Behaviour SER. IV. 
 
 I fay, inftead of coming feafonably, and in a de- 
 cent manner ; inftead of behaving with gravity, 
 joining with apparent devotion in prayer and 
 praife to God, and giving a becoming attention 
 to his word read or preached ; what evidence 
 would this be of your fobricty P Would it not 
 rather be aproof of the vanity, levity and impiety 
 of your hearts, than of a fober-mind : — an evi- 
 dence, that you had no fenfe of religion, and of 
 the important ends of public worfhip ? So far 
 would fuch a behaviour, in coming to, and while 
 at the public w^orfhip, be from a proof of your 
 fobriety, that it would be a clear evidence of the 
 contrary. And, in this cafe, you might juftly 
 apply to yourfelves with fhame, thofe words in 
 the Proverbs of Solomon — *' I was almoil in all 
 ** evil in the raidft of the congregation and af- 
 " fembly." f Which words the wile man intro- 
 duces, as part of the fuppofed confe/Iion of a 
 foolifh young One, in the dccpcll: anguifli of 
 foul; — One, who had " hated inftru(flion, and 
 " his heart difpifed reproof; who had not obcy- 
 " ed the voice of his teachers, nor inclined his 
 " ear to them that inftru<fVed him:" As in the 
 verfes immediately preceeding. 
 
 Let me therefore, my young brethren, warn 
 you againft fuch an unfeemly, fuch a criminal 
 behaviour at the public worfliip ; left your com- 
 ing there, when confidered in all its circumftances, 
 inftead of being the Icaft evidence of the fobriety, 
 fhould be a full and incontcftable one of the va- 
 nity, great depravity and impiety of your minds. 
 If you afpire to the charav-^cr of being fober- 
 
 minded, 
 
 t Chap. V. 14. 
 
SER. IV. at the puhlic Worfhip, i 39 
 
 minded, you are to attend the public worfhip 
 conftantly, unlefs neceffarily detained from it ; 
 to come to, and behave yourfelves at it, with a 
 decent gravity. And, let me add, that you are 
 to obferve the like decorum in going from it, in- 
 ftead of leaving the houfe of God with laughter 
 and merriment, as if you were going from a 
 comedy, or a loofe play, inftead of a prayer, a 
 fermon, and the worfhip of your Creator. This 
 I the rather mention, bccaufe it is notorious that 
 fome young men in the town, tho' I do not fay, 
 of this Society, often go from the public worfnip 
 in fuch a rude, and almoft riotous manner, as is 
 quite fhocking, not only to people of real fobrie- 
 ty, but to all that have any fcnfe of decorum. 
 And how muft that behaviour appear in the eyes 
 of the holy God, which is fo judly ofFenfive, not 
 only to them that truly fear him, but to all 
 perfons that have the leaff fcnfe of decency, or 
 propriety of behaviour ? — that which would 
 hardly be confillent with decency, in the open 
 Greets, at any other time ! 
 
 IV. 1 MAY here naturally take occafion to 
 caution you againfi: excejfive^ extravagant and 
 riotous mirth in general. ■ For it is ccitain that 
 there is fuch a thing as this^ which both pro- 
 ceeds from, and tends to evil ; and is ccnfurcd 
 as criminal in the word of God. Chridian 
 fobriety flands in oppofition to all fuch foolifh 
 and outrageous mirth. Not that chearfulncfs 
 and laughing are, in all cafes, inconfiffent with 
 true fobriety ; far from it. Solomon obferves 
 that there is " a ciaio to laugh," as well as " a 
 
 time 
 
l^fe OfexcejJve, riotous Mirth. SER.IV. 
 
 time to weep ;" which he would not certainly 
 have faid, if laughing and chearfulnefs had been 
 criminal. For there is no " tim^ for" Ijingy 
 fof profane fwearing, or for any thing that is 
 immoral in its nature. It is far from being a 
 duty for any, and particularly for young men, 
 to appear always with a grave face, a gloomy^ 
 fbrrowful or dejected countenance. 1 have a 
 ^ry contemptuous opinioti of this face-religion ; 
 tho' It feems to be almoft the only religion of 
 feme people. We know how much of it the 
 Scribes and Pharifeei had of old ; and our Saviour 
 fpeaks of it as one inrtance of their hypocrify, 
 that they "' disfigured their faces ;" or affefted to 
 make a grave and devout appearance, while thc'it 
 hearts were full of pride, covetoufnefs and ma- 
 lice. The Jefuits, and other religious orders of 
 the church of Rome at this day, are alfo a-* 
 bundantly ftock'd with this fort of religion '. 
 And yet we have no realcn to entertain a 
 Very high opinion of their piety, or the fancrity 
 of their manners. And, in whomfoevcr an uni- 
 form gravity of countenance is affected, it is a 
 much furer mark of cunning, knavifh defigns, 
 and impofture, or at bell: of folly, than it is of 
 religion or wifdom. It is doing violence to na- 
 ture, without any good end : For man has been 
 defined " a rifiblc animal," with as much julfice 
 atid precifion, perhaps, as " a reafonable one." 
 And I cannot but think it very comely and agree- 
 able, as it is far moft natural for people, efpecial- 
 \y the young, to be gay and chearful ; provided 
 only, that it is not at unfcafonable times, or be- 
 yond 
 
SER. IV. Ofexcejfive, riotow Mirth, i ^ i 
 
 yond the bounds of a decent moderation. Yea, 
 it anfvvers very valuable ends with relation te 
 bodily health, and in divers other refpeifls. 
 
 But yet, my young brethren, as was faid be- 
 fore, there is certainly fuch a thing as unfeafon- 
 able, extravagant and finful mirth. For you 
 cannot fuppofe that the wife man had no mean- 
 ing, when he cenfured himfelf fox ind:ulging ta 
 mirth in the following words : " I (aid in mine 
 " heart, Go to now, I will prove thee with mirth ; 
 *' therefore enjoy plcafure : And behold, this al- 
 *' fo is vanity. I laid of laughter it is mad, aa4 
 *' of mirth, what doeth it?t And again: — "The 
 *' heart of fools is in the houfe- of mirth. It i$ 
 *' better to hear the rebuke of the wife mail, 
 " than for a man to hear the fong of fools. Fop 
 ■ ' as the crackling of thorns under a pot,, (b is 
 " the laughter of tlie fool ; this alfo is vanity."| 
 In conformity hereto, a Greater and Wifer thaij 
 SolojQion has faid, " Wo unto you that laugfe 
 " now ; I'br ye ihall weep and lament." § It would 
 doubtlefs be trifing, to prefcribe particular times 
 and limits, dc to gwe format ruleJs for mirth and 
 laughter ; and, in a fermon, this might, perhaps^ 
 provoke them both very unfcafonabiy. It is^ 
 however, certain in general, that this- natural, 
 comely and ufeful paffiDn, ought to be under 
 the reftraint. of reafon, as well as the othep 
 paflions; and, that (obriety of mind implies 
 fuch reftraint. I know pf no better general di- 
 rection relative to this matter, than this ; — to 
 Fcmcraher that you are " reafonable," as well as 
 *-*j-ifible creatures;'' and to liave an habitual fenfe 
 
 or 
 
 t Ecclef. II. I, I. :|- Ch. Vli. 4, 5, 6. § Luke VI. 25. 
 
142 Ofexcejfive, riotous Mirth. SER. IV. 
 
 of God's prefence with you at all times, and of 
 moral, religious obligations. This may be a 
 fufRcient, and perhaps the beft guide and fecurity, 
 againfl: all unbecoming levity of mind, all unfca^ 
 -fonable and excefTivc mirth. 
 
 Let me, however, juft remind you of one 
 negative rule relating to this matter, which is 
 implied in the general one above. And that is, 
 that you are never to indulge your own mirth, 
 or to provoke that of others, by (inging pro- 
 fane, loofe, immoral or cbfcene fongs ; nor 
 even willingly hear them. For even *' the re- 
 buke of the wife, is better than the fong of 
 fools." And, '' Is any merry," fays the apofllc, 
 " let him fmg pfalms." It would, indeed, be a 
 piece of weaknefs and fuperftition to fuppofe, 
 that this which St. James recommends, is the 
 only way in which mirth and joy can be inno- 
 cently indulged. But yet it gives me a fair 
 opportunity to recommend to you the learning 
 of pfalmody, that agreeable and ufcful art : 
 Which might not only be the means of our 
 carrying on this part of public worfliip in the 
 nioli decent and edifying manner; but prove a 
 delio^htful entertainment to you in private, and 
 a means to prevent your fpcnding fome of your 
 hours in fuch mirth, as can hardly be accounted 
 innocent — The tranfition from hence* to diver- 
 fions and amufements, of which the young of 
 both fexcs are fo fond, will not be unnatural. 
 Wherefore, 
 
 V. If you would deferve the chara<^er of be- 
 ing fober-minded, you are to refrain from ^Wftn- 
 
 Jul 
 
SER.IV. OfJInfulDherfans,&c. 143 
 
 fill diver fions, or recrtationu For chriftian fo- 
 bricty doubtlcfs ftands in oppofidon to every 
 thing thsit properly falls under this head. 
 
 But, left you fhonld think me unreafonably 
 anftcrc, I will plainly own to you, what is indeed 
 implied in the manner of expreflion juft now ufed, 
 — " fmful diverfions," — that every thing is not 
 fmful, which goes under the name of diver/tons. 
 Neither rcafon, nor the law of God, abfolutely 
 forbids every thing of this fort. Nay, I will go 
 further : The prcfent frail, and imperfect: condi- 
 tion of human nature, which will not, cannot 
 fubmit to an uninterrupted application to labor, 
 or to grave, ferious and weighty matters, feems 
 to require fome relief, fome relaxations of this 
 kind. And certainly, if they are lawful or in- 
 nocent in any perfons, they are fo in the young, 
 wdio need them moft. I am therefore far from 
 thinking, a young man ought to be fupercihoufly 
 condemned for being fometimes at a concert of 
 mufic, or a dance. It may be added, that perfons 
 of a ftudious, reclufe, or any fedentary way of 
 life, almoli: univerfaliy need, once in a while, to 
 take fome fort of bodily exerclfe, not merely as 
 a relaxation to the mind, but for health. For, 
 in this fenfc, " bodily exercife profiteth" much, 
 how little foever it may profit in any other. If 
 people can, at the fame time, promote this valua- 
 ble end, and Innocently anmfe, relax and un- 
 bend their minds, fo as to return with new fpi- 
 rlts and vigor to their ftated bufinefs, there is nei- 
 ther law, gofpel nor reafon againfir it. And it is 
 a maxim, that thofe.exercifes of the body, with 
 
 T»'hich 
 
144 ^ffif^^i Diverfiom SER.IV. 
 
 which the mind is in fpme mcafure gratified, 
 ufually contribute moH: to the recovery and pre- 
 fervation of health. In which view, riding, danc- 
 ing, hunting, fifhing, and divers other manly cx- 
 ercifes, according to peoples diiTcrt^nttaftcs, have 
 been often recommended by the ablcft phyficians^ 
 and found falutary by the experience of many 
 j»erfons. f 
 
 Having 
 
 , -f The author hopes that the concefllozis which he has made 
 above, relative to divcrfions, will not be oifenfive to any feri- 
 ous and judicious chriftian, who duly confiders the prefent 
 ftate of human nature ; efpccially after reading the reftric- 
 tions in the following paragraphs. If One were to afk. 
 Whether it was criminal for boys of 6, 8 or lo years old, 
 tovvhip a top., to play marbles, or the like ? Whether it 
 would anfwer any valuable ends to keep thera wholly from 
 thefe paftimes, and oblige them to apply themfelves con- 
 ftantly to their books ? Or whether it is fuppofeable, that 
 .prophets and apoltlcs fliould be commiflioned to prohibit 
 
 thefe fports of children ? Every one would, probably, 
 
 anfwer in the negative ; and confefs that this would be the 
 readieft way to make children dunces inftead of fcholars, 
 by giving them a diftalle to their learning, aijd breaking 
 their i^ir its, if it did not ruin their health alfo. The calc 
 is, in a degree, the fame, not only with young men and 
 women, but even with thofe who are more advanced in 
 years, unlefs they are of a very faturnine, heavy, melancholly 
 or fuperftltious make. Even the Old, generally need fome 
 kind of relaxations. But, to keep the young wholly from 
 diverfions under religious pretences, is quite irrational ; and 
 the dire*5l courfe to make them irreligious, by giving them 
 a diftafte to all religion, as a four, gloomy and morofe thing. 
 And fome well-meaning men have probably much diflerved 
 the intereft of religion, by their too great rigor and feverity 
 in this refpe(5t. 
 It may be farther obfcrved as to dancing in particular, (tho' 
 the author himfelf had never any tafte for it) That the 
 , wifell and baft heathen moralifts recommended it, not only 
 as an healthy, but a kind of facred and religious exercifc. 
 But it is countenanced by afar greater authority than theirs; 
 —that of the holy fcriptures. The royal pfahuift calib upon 
 
 '^ the 
 
SER. IV. or Recreations. 145 
 
 Having made thefe concelfions, at once 
 as large as you can reafonabl}^ defn-e, and no 
 larger than ought to be made by thofc, who 
 will neither " ipeak wickedly for God," nor 
 be wifer than his word : You mult now al- 
 low me, on the other hand, Iblemnly to warn 
 you againfl: what is really criminal, relative 
 10 the point in hand, and therefore inconfif- 
 tent with chriftian ibbriety. 
 
 In the tiril place, then, there are Ibme di- 
 verfjons which are criminal \\\ their very 
 nature ; and of the moil pernicious ten- 
 dency. Such, I think, ought to be accoun- 
 L ^ ted 
 
 the children of Zion to praifc the Lord's " name in the 
 cbmce — with the timbi-el and harp." [PlV' cxlix. 2, :;. and 
 cl. 4.3 And Solomon fays, There is " a time to dance." 
 f Ecclef. iii. 4.3 How then did Chriftians come to have a 
 more gloomy, auftere religion than Jews ! Did they learn 
 it from Chrift's being at " Cana of Galilee ?" — or from his 
 iafpired apoftles ? Neither. And the zeal of fome Chriftian? 
 againfl: dancing in general, is the more remarkable, be- 
 caufe this is one of the joyous images, under which the 
 Spirit of prophecy has reprefented the glory and happinefs 
 cf the Messiah's kingdom ; and this even, mixi cfa^icjfig. 
 [Jer. xxxi. 13.] " Then fliall the virgin rejoice in the dance, 
 " both young men and old together. For 1 will turn their 
 ••' mourning into joy, and will comfort: them, and make 
 "them rejoice from their fjiTow." [See Luke xv. 25.] — 
 How much wiier are fome of oar modern fages and re- 
 formers, than either Da v i d or So l o m o n, or ! Super- 
 
 fiition,tho' appearing under the larve anddifguife of religior, 
 i* in faft one of its worlt enemies, by making it appear'lbur 
 and unamiable. And v/e very frequently fee, both how 
 much occafion there was for certain admonitions, and how 
 little fome regard them—" Be not righteous over much"— 
 [Eccl. viii. 16.]---" Every word of God is piirc --Add thou 
 nor unto his words, left he reprove thcc, 2Jid thou be found 
 a Kir/* £ProY. xsx. 5,6.] 
 
146 Of ftnful Diverfwns SER. IV. 
 
 ted all forts of gaming for money, "or other 
 things of confidcrable value. Gaming is not 
 a lawful and honcH: way, cither of getting 
 gain, or of lofmg One's fubflance. This is, 
 in too many refpects to be now mentioned, a 
 pracHce fruitful of evil ; and therefore to be 
 ihunned by all chriftians as one of the grcateH: 
 vices. Laying wagers is nearly, if not alto- 
 gether as criminal. Neither is any kind of 
 diverfion to be thought innocent, in which 
 cruelty is exercifed towards the animal crea- 
 tion, for no other end than to afibrd a favage 
 entertainment to the authors, or the fpecta- 
 tors of it. Amphitheatrical Hiews and enter- 
 tainments, even when no gladiators appeared 
 to fight, either with one another, or with 
 wild beallSjf but only beafh with bcafts,werc 
 therefore condemned with great reaibn by 
 Chriftians, from the earlieft times. Thefe, 
 and forae other diverfions that might be men- 
 tioned, are doubtlefs finful in their nature ; 
 of a very bad moral tendency, and contrary 
 even to humanity, as well as to the genius of 
 the gofpel. To thefe I may particularly add, 
 the frequenting loofe, immoral and profane 
 
 plays ; 
 
 •}• Some have fuppofcd that the apoftle Paul, where he fpcaka 
 of his having, '' after the manner of men, fought ii'ith bsajii 
 " at Kphefus," i Cor. xv. refers to liis having been cx- 
 pofed to them by his peifeciitions in an Amphitheatre, as 
 the heathen ufed to expofe their Haves and captives, for 
 diverfion ; but was miraculoufly delivered. He fpc;4ks alfo, 
 2 Tim 17. 17. of his having been " delivered out of the 
 " mouth of the lion." But this lion, and thofc bcaUs;^ 
 wcic probably ooly burnar. onca. 
 
SER, IV. or Recreations. 147 
 
 plays ; fach as the greater part of thofe, per- 
 haps, are, which have been acted upon the 
 Itage, even in chriflian countries. There are 
 doubtlefs Ibme which deferve a uifTerent cha- 
 rad:er ; and which might be heard, or feen, 
 not only innocently, but profitably, in any 
 country where the laws did not forbid it. 
 Bat wherever, almoft, plays, and theatiical 
 entertainments are publicly allowed, the abufe 
 is fo grofs, and the cffe^ls fo pernicious in 
 many refpeds, that I cannot but take fo fair 
 an opportunity to tefiify my joy, that the go- 
 vernment has interpofed to prohibit them 
 here ; being perf waded that the allowance of 
 them, efpecially in this infant Hate of the 
 country, would oceafion much evil, and very 
 little, if any good. Moreover : 
 
 As to all fuch diverfions and recreations as 
 may be juftly accounted innocent in their na- 
 ture ; it is to be remembered, as was hinted 
 before, that even thefe may become criminal 
 by the ahiife, in divers ways. The following 
 rcftridfions, cautions and regulations may be 
 helpful to you in avoiding fuch abufes, and 
 criminal exccffes'. 
 
 The firll is, that the company with which 
 you frequent tliefc entertainments, confifts in 
 general at leail, of pcrfons of a deceiit dcporc- 
 ment. ; fuch as avoid every thing in fpeecii 
 and behaviour on thefe oceafion., which is 
 juftly offenfive to piety and virtue. For o- 
 thcrwifeyou cannot fafely, or even iunocent- 
 L 2 Iv, 
 
148 Of Jjnful Dherfions SER. IV. 
 
 ly afTociate yourfelvcs with them, "without 
 fome more urgent call than that of amule- 
 ment. Tho' you Ihould be innocent your- 
 felvcs, you will be in great danger of con- 
 trailing defilement and guilt, by frequenting 
 
 vicious company " Evil communication, 
 
 fays the apoiUe, " corrupts good manners :" 
 And Solomon ; " He that walketh with wife 
 men, fhall be wife ; but a companion of fools 
 fliall be deflroyed." 
 
 Another neceffary reflri^lion is, that 
 you do not frequent thefe diverfions too often^ 
 or fpend too great a proportion of your time 
 in them. You are not to let them interfere, 
 cither with the duties of religion, or with the 
 weighty and nccellliry bufinefs of common 
 life. However innocent any amufement may 
 be in itfelf ; yet you are to remember, it is 
 but an amufement ; and therefore ought to give 
 way to biifinefs, unlefs when your application 
 to //;//, has already been fo intenfe or long, 
 that nature requires relief. 
 
 Again : You ought not to attend diver- 
 fions at iinfeafonahle hours ; fo as to be late 
 abfent from home at night, to the interrup- 
 tion of that good, religious order, which 
 ought to be kept up in chrifHan families ; or 
 fo as to indifpoie you for bufinefs the follow- 
 ing-day. The principal end of recreations, 
 according to the proper fignification of the 
 word, is to rtnevj^lo revive, to refrcf One af- 
 ter fatigue cither of body or mind \ and there- 
 by 
 
SER. IV. 07' Recreations. 14.9 
 
 by to prepare him for a renewed application 
 to bufinels. I: is therefore a great abufe there- 
 of, when they difquaUfy for bufinefs, inftead 
 of being a preparation for it. 
 
 Let me add another caution. You fhould 
 not fuffer the love of any divcrfions to reign^ 
 to be ■predominant in your hearts ; or to en- 
 grofs your thoughts and aifetftions, to the 
 exclufion of thofe things that are truly noble 
 and important in their nature. To have the 
 heart and atfedions ftrongly attached to a- 
 niufements or diverfions, {q as to think chief- 
 ly of them, and to be impatient for their re- 
 turn, is a mark of great levity, and a frivo- 
 lous turn of mind, even tho' One fhould not 
 tranfgrcfs any of the foregoing rules by reafon 
 hereof ; which yet is hardly a fuppofeablc 
 cafe. Nor is this merely a weaknefs,but a fin : 
 For it implies an abfence of the grand con- 
 cerns of life and godUnefs from the thoughts ; 
 and fhevvs the heart to be immoderately fet 
 upon mere trifles. If you ought to take heed, 
 as certainly you ought, that your affe^ions 
 are not immoderately fet even upon the law- 
 ful bufinefs, gains and occupations of this 
 life, in oppoficion to thofe things that arc a- 
 bove, the hi^h concerns of religion and cter- 
 nity ; much more ought you to take heed, 
 that they arc not thus fet upon mere diverfi- 
 ons and paftimes ; the occalion for which, 
 you are to remember, arifes from the impcr- 
 fcdiun of humin nature, fometimes calling for 
 L 3 thc.m 
 
150 Of excejfive Ex pence SER. IV. 
 
 thcin as a little relaxation from grave and 
 momentous affairs. Nor fliou.ld you forget, 
 even in your recreations, that you are in the 
 prcfence of the omnifcient and holy God. 
 Neither fhould you allow yourfclves in any 
 kinds or degrees of them, which render the 
 thought oijuch a prejeiice unealy and terrify- 
 ing to you : For, to you at Icaft, thofe which 
 do fo, are finful. That which vou cannot 
 do, Gonfidering yourielvcs as in God's pre- 
 itnce, without fearing his difplcafure for it, 
 is certainly criminal in you, whatever it might 
 be in other perfons. 
 
 If you would be fober-minded, my young 
 brethren, you are to obl'crve thefe, or the like 
 reftricT:ions and I'egulations refpei^ing your 
 divcriion;^ : And I IhouKl Ir^vc particularly 
 fubjoincd oiie more, relative to thcjn, had it 
 not fallen natumlly under, what feems to be 
 of confequence enough to make a didin^l 
 head of difcourfe, as follows; viz. 
 
 VI. Pr-ciDE, and extrav.^avt espence \\\ ap- 
 parel^ or the external adoniing oi your per- 
 fons. This is an heinous fm, very frequent- 
 ly, and molifolemnly cenllired in the word 
 of God. It is a Hn againft which, not only 
 young women, but young men, are to be par- 
 ticularly warned, as inconfjftent with chrif- 
 tian fobrietv — It were well if fomc even of 
 the aged of both fexes, did not need -the like 
 caution- — ll is, indeed, far from being a vir- 
 tue in any, pJirricularly in young men, to ap- 
 ^>ear in rugs, in an uncleanly or flovenly drefs, 
 
 if 
 
SER. IV. ■ and Pride in Apparel. 1 5 1 
 
 if it is in their power to appear otherwife, in 
 clean and becoming apparel, efpecially in 
 public. And if this is not in their power, it 
 is a neceflity to be pitied, not a virtue to be 
 commended. It may be added, that not on- 
 ly the cuftom of all civihzcd nations in all a- 
 gizi, but the holy Icriptures themfelves, war- 
 rant fome diifinction of drefs in perfons, an- 
 f^verablc to the difference in their Nations and 
 circumftanccs in life. There feems to be a 
 propriety in this ; and fome valuable ends are 
 doubtlefs jnfwered hereb}^ coniidering the 
 flate and temper of mankind, and our con- 
 nexions in civil focicty. 
 
 But it is the great unhappinefs and fin of 
 many young people, that their hearts are fee 
 on gay and colily apparel, as if this were a 
 matter of mighty confequence. And many 
 of them, inilead of being consent with fuch 
 cloathing as is fuitable to their degree and cir- 
 cumlfances, to their own or their parents 
 worldly ellatc, afpire after what is far beyond 
 either ; often to the great prejudice of their 
 too indulgent parents, and to their own real 
 intercft : I might add, to the hurt of their crcr 
 dit alfo. For their reputation fuffcrs liereby 
 in the opinion of all wife and difcrete perfoi^s, 
 who are acquainted with them and their cir- 
 cumilances. And yet, when they have 
 thus expofed themfelves by the gaiety aiid 
 coftlinefs of their cloathing, wholly difpro- 
 portionate to their rank and circumftances ; 
 they are often Hill farther unhappy, and the 
 L 4 ni^x^ 
 
152 Of excejfive Expejtce SER. IV. 
 
 more worthy of derifion, by being proud of 
 it ; making a fort of merit of their folly and 
 vanity ; and treating with contempt, their 
 equals, perhaps their fuperiours, whofe ap- 
 parel is' more modeft and decent. By this 
 means thofc good ends vvhjch might other- 
 wife be anfwered in fociety, by the diftindi- 
 ons of drefs, are in a great meafure defeated; 
 for this confounds all ranks, deftroysdue fub- 
 ordination, and even inverts the iiaturai or- 
 der of things, by fetting poor people of low 
 degree above the rich, and thofe that are of 
 high ; i. e. fo far as mere pride, and fumpiu- 
 jous cloathing, can do it. And befides ; how 
 many people have, chiefly by this very means, 
 been reduced to wantand beggary ? — a ve- 
 ry congruous punilhment, which the wife 
 Author of nature and of order has ordained 
 for thcjfe, who ib vainly and wickedly attempt 
 to confound and invert them! All who know 
 any thing of the world, and particularly of 
 this town and country ,know that this is a juit 
 reprcfcntation of fads ; not at all heightened 
 or exaggerated. I do not mean,diat all voung 
 men are juftly chargeable with this lin and 
 folly, but that it is a very comrnon ore a- 
 roongd us. And all who know any thing 
 of the holy fcriptures, know that extravagant 
 cxpence, and pride in the article of drefs, are 
 often forbidden, and fcverely condemned iu 
 thofe facred oracles. Yea, the light of nature, 
 or common fcnfe, erJilv difcerns thcfe to be 
 esre^ious follies and vices. 
 
 • r 
 
SER. IV. and Pride in Apparel. 153 
 
 I MUST therefore warn you againft thefe 
 things, my young brethren, as quite incon- 
 fiftent with gravity and chriftian fobriety. 
 They are not to be countenanced even in the 
 other fex) for the peculiar call: of whofe minds, 
 fome may poffibly think, a httle allowance 
 fhould be made : Much lefs ought they to be 
 countenanced in ours^ whofe thoughts and 
 cares ought, certainly, to be employed about 
 matters of far greater importance, than the 
 beauty or richnefs of our apparel, and ma- 
 king a gay external appearance, to catch the 
 eyes of idle,empty flarers ; and to difguft thole 
 of the knowing obfervcr. In a word, fobri- 
 ety and foppery are incompatible with each 
 other. 
 
 All the young would do well to remem- 
 ber the fatal ^^rfl'^;^ and the fig-ieav-es ; the fad 
 occafion, upon which the ufe of cloathing 
 was firft: introduced into this apoftatc world. 
 Innocence would have wanted no cov(*ring 
 for fhame and difhonor. If you confider this, 
 you will not pride yourfclves in any kind of 
 apparel, however gay or fumptuous, unlefs 
 you are of fuch a frivolous and depraved turn 
 of mind, as to glory in your fhame. For 
 your cloathing, as it is the confequence, is 
 filfo a natural memento, of your iirfl parents 
 fall, guilt and difhonor ; and, in fome fenfe,of 
 your own alfo. 
 
 If you are in any degree fober-minded, 
 there is another kind of cloathing which will 
 io far engrofg your thoughts and cares, as to 
 
 leave 
 
154- Of excejfive Expence SER. IV, 
 
 leave bat little room forany about the quality 
 
 of your external drefs. I mean that, of which 
 
 Job fays, " I put on righteoufnefs, and it 
 
 *' cloathcd mc : My judgment was as a robe 
 
 " and a diadem." The fame, of which our 
 
 Saviour fpeaks under tl)e name of " a wedding 
 
 garment " ; for the want of which, fo many 
 
 perfons, and fomeof thofe of the higheil rank, 
 
 even thole that are in kings courts, and of 
 
 royal dignity,will hereafter be excluded from 
 
 " the marriage fupper of the Lamb," tho' at 
 
 -prefent " eloathed in foft raiment" — That 
 
 which our Saviour again fpeaks of, in his 
 
 mcllagc from heaven to the church of Laodi- 
 
 .cea, fayirug,— " Thou fayelf, I am rich, and 
 
 *' increafed in goods, and have need of^ro- 
 
 " thing ; 'and knouclt not tliat thou art 
 
 " wretched, and miferablc, and poor, and 
 
 *' blind, and naked I counlel thee to buy of 
 
 " me gold tried in the fire • — ■ and white rai- 
 
 " ment, that the fliame of thy nakednefs do 
 
 " not appear" — That with which the fpoufc 
 
 ofChriit, his true church, is adorned: Of 
 
 whom it is fliid, that " to her was granted 
 
 ," that (he Ihould be arayed in fine linen, clean 
 
 " [and white ; for the line linen is the righre- 
 
 *• oufneis of the faints" — And, Blcffed is he 
 
 , *' that watchcth,, and keepeth his garments, 
 
 .*' left he walk naked, and men fee his fhame " ! 
 
 Under tbefe nictaphors and fimilitudes 
 
 the facred ^vriters, and rour Lord himfelf, re- 
 
 .prefcnrs that faith and fubftantial piety, that 
 
 virtue, holinefs and good works, which the 
 
 gofpcl 
 
SER. IV. ajid Pride in Apparel 155 
 
 gofpcl enjoins upon its profefTors ; and all 
 which are comprehended in being fober- min- 
 ded. To be cloathed with thefe, to be adorn- 
 ed with this nghteoufnefsjis to have the rlgh- 
 teoufnefs of Chrift, " the righteoufnefsofGod 
 '* by faith." This is a garment which, un- 
 changed, will ferve for all feafons of the year, 
 and for every cUmate. It will neither be 
 worn out nor impaired in beauty, by ufe 
 and time ; but become the firmer, the more 
 fplendid and beautiful. It will endure all 
 weathers, winds, rains and ftorms, without 
 fading ; even eternity will but increafe its 
 luftre. And though, perhaps, it may not en- 
 title you to what is called good company, — the 
 company of the great-little, rich-poor men 
 of this world ; yet you need not efteem 
 it the lefs on that account : For it will be the 
 means of your gaining admiflion hereafter in- 
 to the kingdom of heaven ; into the fellow- 
 fhipofjult men made perfect ; of the noble 
 army of martyrs; of the innumerable compa- 
 ny of angels; o'i Jefus the mediator of the 
 new-jcovenant, and of God the judge of all ; 
 whofe " face you fhall behold in righteouf- 
 " nefs " ! To defire to be cloathed with fuch 
 a robe as this, and to wear fuch a diadem, is 
 a truly great and rcafonable ambition. And 
 when you are poiTelTed of it, yea, whenever 
 you fincerely fX^i^ii'G. it, one of your lead con- 
 cerns will be, " what you fhall put on," or 
 " wherewithal you fhall be cloathed," in any 
 other refpecl. 
 
 VIL 
 
156 Of the mgka of Buftnefs, SER.IV. 
 
 VII. Another fin, againft which you 
 are to be particularly warned, is idlene/s, the 
 negledt of bujinefs, or mtf-fpence of time ; all 
 "which come nearly to the fame thing. Time 
 is indeed precious, if eternity itfclf is of any 
 importance ! It ought to be fpent in fuch a 
 manner, as will turn to good account ; that 
 is, in a reafonable,pious and virtuous manner : 
 And none of it ought to be fpent otherwife, 
 or thrown away. I do not mean, that peo- 
 ple are obliged to be always cither at their dc- 
 votionSjOr their labors, the ^«/?/;p/} of life. Some 
 time is requifite for taking food, for reft, fleep, 
 converfation, and even for recreation and 
 araufement, confidering the prefent imperfect 
 ilate of human nature ; as has before been 
 obferved. And the time fo fpent, under pro- 
 per reftriclions, is far from being thrown a- 
 way or lofl: : It is fpent according to nature, 
 reafon and religion. But the article of fleep 
 being excepted, which alone requires more 
 than a quarter part of our time in general, a 
 fmall proportion of it may well fuliice for all 
 the others together, for people that are in 
 health ; except, perhaps, for children. And 
 whatever time is fpent in any of thefc ways, 
 beyond a rcafonable, ckye proportion, be that 
 what it will, is at the bell thrown away and 
 loft: ; perhaps much worfe. It is morally im- 
 poftible for any perfon to neglcL'f the propcy 
 duties of life, or to live long in idlcnefs, with- 
 out faUing into fuch pra(5lices as arc pofitivcly 
 criminal : For the idle perfon is not only pe- 
 culiarly 
 
SER. IV. and Mif-fpence of Time. 157 
 
 culiarly expofed to the fiiares and fedu6lion$ 
 of the " wicked One ;" but does, as it were, 
 tempt the devil to tempt bijn. 
 
 And confidering at once, what real calls 
 there are for labor on one hand, the general 
 averfion to it on the other, and the pernicious 
 confequences of idlenefs, both-w^ith refpec^lto 
 civil life and religion : Confidering thefe things, 
 I fay, it is not without the higheft reafon, 
 that the holy fcriptures abound with Uriel 
 prohibitions of idlenefs, and many pofidve in- 
 jun61:ions of diligence. The fatal confequen- 
 ces of floth, both with regard to the prefent 
 and future life, are alfo rcprefented in the 
 flrongeft colors, in the facred oracles. Yea, 
 the experience of all ages, has afforded fenfi- 
 ble demonflration of the ill effeds of this vice. 
 A lazy, flothful courfe of life, is not only ab- 
 folutely inconfiftent with chriitian fobriety, as 
 being itfelf fmful in an high degree ; but it 
 naturally, and almoft neceffarily leads to ma- 
 ny other vices,as was intimated before. There 
 are very few perfons, if any, that can live a 
 conlidcrable time together in a flate of inac- 
 tivity, as fcrpents, bears, and fome other ani- 
 mals are faid to do in their holes and dens, for 
 many months of the year in cold climates. A 
 man, particularly a young man in the fpring, 
 the warmth and higheft vigor of life, will or- 
 dinarily be doing fomething, either innocent 
 and good, or bad and criminal, except when 
 he is afleep. And he that neither ferves God, 
 nor his generation according to the will of 
 
 God, 
 
158 Of the negkSt ojBufinefs, SER. IV. 
 
 God, in fome honefl and laudable way, will 
 of courfe ferve t±ie devil and his Infts, and be 
 much lefs a bleffing than a curfe to the world, 
 and to himfelf. 
 
 How many young men have fome of us 
 known, the fad examples of this truth ! — • 
 young men whofe ruin, to all human ap-? 
 pearancc, both as to this world and the next, 
 took its rile from idlenefs, and the difufe of a- 
 ny lawful calling : Sometimes thro' the cri^ 
 minal and cruel neglecl of their parents to 
 put them in any way of bufmefs, and to ex- 
 cite them to diligence therein ; and often thro' 
 their own native lovcof idlenefs and pleafurcs, 
 and their averfion to any kind of fleady appli- 
 cation to bufmefs. Would to God, I could 
 myfelf call to mind no very ftriking and me- 
 lancholy inftances of this fort ! And if you, 
 my young brethren, know of any fuch, it 
 will be your wifdoin to take warning by them. 
 
 But when an idle Hfe is fpoken of as re- 
 pugnant to a fober one, and induftry as an 
 important branch of that fobricty which 
 young men ought to pradife ; it is not meant 
 hereby,that they are all obliged to what is com- 
 monly called hard labor ; or to employ thcm- 
 felves in mechanical arts or hulhandry, in 
 merchandize or navigation. No : There are 
 many ingenuous, laudable arts and employ- 
 ments, tending to the ornament and ufe of 
 human life, which come under neither of 
 thefe heads. Ajufl: and necelf uy war, aTo 
 furnidues employment for many ; and it is. 
 
 truly 
 
SER . IV. a7id Mif-Jpence of time. 159 
 
 truly an honourable employment to fight for 
 the defence of One's King and country, for 
 laws and liberty, whether in the field or up- 
 on the mighty waters. There are alfo many 
 civil officesjin the exercifc of,or at Icaft in the 
 preparation for which, young men may be 
 worthily eiigaged. There are alfo thofe three, 
 which are commonly called the learned pro- 
 fefTionS; * in the exercife of which, or in ac- 
 quiring the needful qualifications for them, 
 young men may be laudably employed J. Any 
 of thefe referred to, are lawful employments; 
 and all that are fo, tho' not- equally honoura- 
 ble, may yet be accounted fo in fomc meafure ; 
 and, of confjquence, thofe perlbns who faith- 
 fully and worthily difcharge them,arc worthy 
 of honor in their refpe<fl:ive ftations ; in con- 
 formity to the apoftolic injundion, " Honor. 
 
 Besides : There are fomc perfons, whom 
 God has bleffed at once with riches, and 
 with large, fagacious and contemplative minds, 
 who may both very worthily as to themfelves, 
 and ufciuUy to the world, devote the greater 
 part of their time to fludy, to making obfer- 
 vations on, and difcoveries in, the word and 
 works of God, and communicating their dif- 
 coveries to mankind ; inilead of applying 
 themfclv-es to any other bufmefs. To fuch 
 men as thefe, the world has been, and is, 
 greatly indebted ; and the glory of God, at 
 . . ^ . • ' the 
 
 * Law, Piiyfic and Divinity. 
 - $- N. B. All under 2 J or 26 years are confidercd as "young 
 niehj " io tbcfc difcoiufes. 
 
i6o Of the negle&ofBufmefs, SER.IV. 
 
 the fame time, is eminently promoted by 
 them. What more honourable or ufeful em- 
 ployment can there well be, than this I 
 
 Now, all that is intended, when the great 
 fin of idlenefs, and the neceflity of a virtuous 
 diligence are infifted on, is, that young men 
 are indifpenfably bound to be diligent in 
 fome one or more of thefe honeft and lau- 
 dable ways ; having fomething habitually 
 in view, which they confider, and to which 
 they give their attention, as a bujinefs ; and 
 in which they accordingly employ the greater 
 part of their time. Without this, I think,no 
 young man can well deferve the character of 
 being fober-minded : Since, if he lives an 
 idle life, in oppofltion hereto, he is in fuch a 
 courfe of life as is unreafonable in itfelf ; fuch 
 an one as the holy fcriptures have molt ex- 
 prefsly and repeatedly forbidden ; fuch an 
 one as expofes him to many great and pecu- 
 liar temptations ; fuch an one as it is almoll 
 impoflible to contin-ue long in, without falling 
 Into fome of thofe pra6lices, which are ftill 
 more apparently immoral and wicked; fuch an 
 one as will probably be pernicious to thofe a- 
 bout him, ruinous to himfelf in this world,and 
 terminate in his deftrudion in the other. 
 
 In a word then, my young brethren, take 
 heed how you employ your time. It is at 
 once fleeting, precarious, precious ; and ever^ 
 of infinite inxportance to you, if that eter- 
 nity is fo, wliich defends upon the ufe you 
 mak^ of it ! 
 
Sermon V. 
 
 Of fome other Things contrary to Sobriety; 
 viz. (8.) Of a difrefpeftful Behaviour 
 to Superiors. (9.) Of Falfehood and 
 Lying. (10.) Of rafh and immoderate 
 Anger. ( 1 1 .) Of Envy. ( i 2.) Of In- 
 teniperance in Eating and Drinking. 
 (13.) Of Uncleannefs. (14.) Of Fraud 
 and Injuftice. (15.) Of Covetoufnefs. 
 And (16.) Of Enthufiafm. 
 
 TITUS II. 6. 
 
 Young Men likewife exhort to he fiber- 
 minded, 
 
 IN the foregoing difcourfe I mentioned to you 
 feveral fins and excefTes, againft which young 
 men need to be particularly warned, as in- 
 confiflent with that fobricty to which they are to 
 be exhorted. In doing this it was my defign, not 
 inerely to flicw you what you ought to avoid, as 
 contrary to chriftian fobricty ; but alfo pofitively, 
 ^'hat manner of life you ought to lead, as agree- 
 M able 
 
1 62 Of a dlfrefpeBful SER. V. 
 
 able thereto : And, at the fame time, In a curfory 
 manner, to diirwade you from the one, and ex- 
 cite you to the other. There are many more 
 vices, follies and criminal cxcefTes, my beloved 
 young brethren, againft which you may need to 
 be cautioned ; confidering the depravity of your 
 hearts, and the many fnarcs and temptations of 
 this evil world. I fliall accordingly, by God's 
 leave and afliftance, proceed to fpeak of fome 
 others of them in this difcourfe, with the fame 
 view; — not to accufe, but to warn and advife 
 you. And may He, from v^ hom all light, and 
 true W'ifdom are derived, caufe you to profit by 
 thefe friendly infi:ru<5lions ! — The next fm, againfi: 
 which I would particularly caution you, Is, 
 
 VIII. A DISRESPECTFUL Ot COIlteJIIptUOJlS 
 
 behaviour towards your fuperiors, whether in 
 age or In office. Refufmg, or even neglc(5ting 
 to give honor to thofe, to whom It belongs, 1$ 
 an heinous offence againft the laws of God, and 
 againft foclety, as well as againft the particular 
 perfons, to whom the difrcfpe<ft is fhewn. And 
 fuch refufal, or negle6l, generally, tho' not al- 
 ways, proceeds from great pride of heart. Some- 
 times It may be owing to mere Ignorance, or in- 
 advertence ; In which cafe it is much more eafily 
 excufed by all, than when formally defigned ; 
 for then It is juftly confidered as the effed of 
 envy, pride and infolence. But it can hardly be 
 accounted quite Innocent, even when it proceeds 
 from inadvertence only : Becaufe all the mem- 
 bers of foclety In general, ought to know and 
 confidcr what is due from them to others ; and 
 
 there fgrc 
 
SER. V. Behaviour to Superiors, 163 
 
 iliercfore the glvinf^ honor to whom honor is 
 tiue, and fear to whom fear, Is the fubjcift of a 
 chriiilan precept. 
 
 Some pcrfons have, indeed, made a ftrange 
 pretence of religion and confcience for declining 
 the ufeof moit of thofe external geftures, motions, 
 &c. which cufrom has eflabliflicd as marks of 
 refped, civility or good manners; Scrupling to 
 bend their bodies, to uncover their neads, or the 
 like, even in the prefence of their king: Tho' 
 the great patriarch Abraham, the father of the 
 faithful, flood up, and bowed himfelf even to the 
 children ofHcth.f On the fame pretence they 
 declme giving the cuftomary titles, exprefTive of 
 civil regard and honor, fuch as Sir, Mafter, and 
 the like ; fearing that this alfo would be a kind 
 of idolatry. Thcfe are at bell: groundlefs and fu- 
 perftitious conceits, tho' there is doubtlefs a me- 
 dium to be obferved as to things of this fort ; 
 for there is hardly any thing, however innocent 
 in its i3ature,in which there may not be a foolifh, 
 or even criminal execfs. But in general it is, 
 doubtlefs, not a fin but a duty, to fhew regard to 
 thofe to whom it is due^ in all thofe ways which 
 the different cufloms of nations have eftabliflied 
 as external marks and figns of a civil refpc^l: ; 
 provided only, that they are not in their nature 
 evil. To refufe to give thofe tokens of refpe6l, 
 which are thus eflablifhed, if innocent in them- 
 felves, is actually contrary to the true fpirit of the 
 apoftolic precept before mentioned, concerning 
 giving honor to thofe to whom it is due. For 
 this giving of honor, cannot be thought to refer 
 M 2 intirely 
 
 t Gen. XX.III. > 
 
164 Of a dlfrefpeBfid SER, V. 
 
 intircly to an inward eftecm or veneration, of 
 which there are no vifible tokens or figns ; but 
 muft be fuppofed to comprehend the cuftomarj 
 external proofs and manifcfhations of fnch a re- 
 gard ; only under the rcllrictions hinted at above. 
 And let me add, that wife and good men in for- 
 mer ages, to fpeak in the molt moderate terms, 
 were never fo whimfical and fuperftitious as to 
 think what is now commonly called decency and 
 good manners amonglt men, offenfive to God. 
 It Is plain that they conformed to all the inno- 
 cent civil cuftoms in general, eftablifhed in the 
 countries where they lived ; and particularly to 
 thofe, the negleft of which might have juflly been 
 conftrued into pride, fourncfs, an undue con- 
 tempt of, or difrefpe(fl; to thofe, with whom they 
 had any intercourfe. Not to fnew courtefy to 
 our equals, and much more, to decline giving 
 due honor to our fuperiors in fuch ways as 
 thefe, may be juftly accounted an immoral thing, 
 a violation of God's commandments. 
 
 All other circumffances being alike, age has 
 doubtlefs a right to expert regard and deference 
 from youth. This is agreeable to that order 
 which the Author of nature has eftabliflied. It 
 is alfo .required in the word of God, that the 
 young fhould honor the aged. And there is one 
 command to this purpofe, expreiTed in fuch a 
 manner as is worthy of a very particular attention: 
 *' Thou fhalt rife up before the hoary heady and 
 " honor the fice of the old man^ and fear thy 
 " CW."t A difrcfpecSiful treatment of the aged, 
 is reprefcnted in fcripture as no light or trivial 
 
 mifdemcanour, 
 
 \ Levlt. XIX. 32. 
 
SER. V. Behaviour to Superiors. 1 6_j 
 
 mifdemeanoLir, but an heinous fin in the young; 
 more efpecially if the aged, vvhom they treat with 
 contempt, are alfo good men, the fervants of the 
 moft high God. For " the hoary head is [moft 
 " eminently] a crown of glory, if it be found in 
 *' the way of righteoufnefs/'J And all the young 
 would do well to remember the curfe of God, 
 which befell thofe children who, in contempt 
 and derifion, formerly faid to the venerable man 
 of God, " Go up thou bald-head, Go up thou 
 *' bald-head."§ 
 
 If then, you would deferve the chara<5ler of 
 being fober-minded, or rather, if you would ac- 
 tually be fo, you are not to t'reat your fuperiors 
 in age wnth contempt or neglect ; but to pay all 
 due honor to them : And efpecially thofe, to 
 whom you owe honor and fubje^lion on account 
 of the particular relation which they bear to 
 you, as well as on account of their years. For 
 in this cafe, there is a two-fold obligation lying 
 upon you to regard and honor them ; and the 
 neglect hereof will be proportionably criminal. 
 
 And here, in the firft place, I would particu- 
 larly remind you of the honor which you owe 
 to your natural parents, your fathers and mo- 
 thers ; and which is due to them by fuch a dou- 
 ble bond and obligation, as was referred to above. 
 It will be highly criminal in you to defpifethem, 
 to treat them with any kind of mockery or dif- 
 refpeft, tho' you fhould difcover fome weaknefles 
 and infirmities, or even vices in them ; a fuppo- 
 fitlon which, however, I do not make without 
 ,rehi<5tance. You would do well to remember 
 M 3 the 
 
 X Prov. XVI. .31. j§ 2 Kings II. 23, 24. 
 
1 66 Of a difrefpeaful SER. V. 
 
 the (lory and the fin of Cham, who, inilcad of 
 dutifully concealing his father's fliame and dif- 
 grace, as he lay expofed in his tent, went and 
 blabbed it to his brethren, rhat they alfo might 
 be witneffes to his difhonor. An high crime 
 indeed, which brought the curfe of God upon 
 his pofterity. A contrary behaviour in his bre- 
 thren, brought a blefTing upon them and theirs. :|: 
 You fliould alfo confider that folemn warning in 
 fhe book of Proverbs : " The eye that mockcth 
 *' his father, and defpifeth to obey his mother, 
 *' the young ravens of the valley fhall pick it out, 
 *' and the young eagles fhall eat it."§ 
 
 The apoftle, fpeaking to the young, of their 
 duty to their parents, reminds them of that an- 
 cient and well-known command, " Honor thy 
 father and mother;" particularly reminding them 
 at the fame time, that this is " the firft command- 
 ment with promife :" referring to the gracious 
 promife implied in the w^ords immediately fol- 
 lowing — " that thy days may be long upon the 
 land which the Lord thy God givcth thee." It 
 IS indeed well worthy of obfervation, that this is 
 the only commandment In the decalogue, to 
 which any promife at all is annexed. 
 
 You KG men, cfpccially fuch as are ftill under 
 the immediate care and government of their pa- 
 rents, are indifpenfibly obliged to pay them, not 
 only an external rcfpert and reverence, but to 
 hearken to their eounfels, and to " obey them 
 in the Lord ;" i. e. in all things lawful, and agree- 
 able to the Lord's will. And as to thofe of you, 
 J3tiy young brethren, who are not dill under 'the 
 
 immediate 
 
 j- Cen, Ch. IX. f; CJj, XXX. 17, 
 
SER.V. Behaviour to Superiors, 167 
 
 immediate eye and government of your parents, 
 but are gone from them, and have families of 
 your own ; you will always be under a natural 
 and religious obligation to treat them w^th great 
 refped, deference and honor : And, let me add, 
 to take care of, and to provide for them in their 
 age, if there fhould be occafion for it on their 
 part, and ability on yours. Which is certainly 
 no more than a proper return to thofe, who 
 brought you up with fo much tendcrnefs, coft 
 and care ; and to whom, probably, under God, 
 you are chiefly indebted for whatever worldly 
 pofTellions and profpcrity you enjoy. 
 
 But you are to honor your other fupcriors 
 in age and Ration, as well as your parents; or 
 tho' you have none of the latter. Some of you 
 may have guardians, who are inflead of parents 
 to you ; and to whom, in divers refpec^s, a limi- 
 lar regard is due from you. Others of you may 
 be fervants, apprentices to tradefmcn, merchants, 
 &c. And you are bound to refpec^ and obey 
 them in that relation. Some of you may be fo 
 young, as not yet to have left the fchools ; but 
 to be " under tutors and governors," and in- 
 ftru6tors in various branches of ufeful literature. 
 On which fuppofition, you are in rcafon and du- 
 ty bound to refped and honor them ; to hearken 
 to their counfels, to obey them and their orders 
 in things relative to their office : And to do other- 
 wife will be highly difpleafmg to God. I fhall 
 fay nothmg here particularly, refpe<n:ing your 
 duty to religious in 1 trustors,, the minlflers of the 
 gofpel, who are over you in the Lord, admonifh 
 M 4 you 
 
1 68 Of a difrefpeaful SER. V. 
 
 you, and watch for your fouls as they that mud!' 
 give an account: Thinking that, after what lias 
 been faid relative to perfons in other ftations, 
 what is due to them, may be fafcly referred to 
 your own ingenuity, your unbiased judgment 
 and confciences. Indeed, it ever appeared to 
 me both a vain and arrogant thinir for the mini- 
 fters of the gofpel to think of " magnifying their 
 office," and gaining efleem, by crying up the 
 dignity of it ; and demanding refpe^l and homage, 
 ** as the manner of fome is :" Efpecially if, at the 
 fame time, they rather difgrace their office by a 
 behaviour unworthy of it, than honor it them- 
 felves, by a faithful difcharge of the important du- 
 ties of it. And, by what I have read and obferved, 
 I believe it very feldom happens that any mini- 
 fter, who magnifies his office only by a(fting wor- 
 thy of it, wants that regard which juftly belongs 
 to him ; except, perhaps, from a few particular 
 perfons : Nor has any thing contributed more to 
 bring a rrproach upon it, than the vain attempts 
 to magnify it by other means, to the neglecft of this. 
 But I mull: not omit particularly to remind 
 you of the honor and obedience which you owe 
 to your civil fuperiors ; whether to the king as 
 fupremc, or to governors as unto them that are 
 font by him, or to others cloathed with autho- 
 rity under either. The apolHe, in this fame cpif- 
 tle to Titus, gives him the following direftion ; 
 " Put) them in mind/' fays he, ".to be fubje6t to 
 " principalities and powers, to obey magin-rates."f 
 You are indirpcnfiKly bound to obey the good and 
 wholforac laws of fociety, and all magiilrates and 
 
 officers 
 
 ■\ Chap. lil. I. 
 
SER.V. Behaviour to Superiors, 169 
 
 officers without exception, in the due execution 
 of thofelaws; and this not for fear of" wrath," 
 at leaft not only that, " but for confcience fake." 
 For they are the " minifters of God for good ;" 
 ordained by him for the " punifhment of evil- 
 doers, and for a praife to them that do well." 
 To oppofe, infult or refift them, in the exercifc 
 of a lawful authority, or lightly to fpeak evil of, 
 and defame them, is an heinous fm r It is, in ef- 
 fe<5t, to fpeak evil of, and oppofe an ordinance 
 of God, of the utmoft confequence to human 
 fociety. And the apoftle fays, " they that refift, 
 fhall receive to themfelves damnation." Meaning 
 hereby, that if particular perfons rife up in oppo- 
 fition to the government and laws eftablifhed 
 where they live, they (hall be condemned of God : 
 Not that a nation or people, generally opprelTed 
 and tyrannized over, by the exercife of an exor- 
 bitant, illegal power, fubverfive of the funda- 
 mental laws of a kingdom, may not rife up in 
 defence of their laws, of the conftitution, of their 
 civil liberties and rights, in oppofition to iuch law- 
 lefs violence ; as fome facerdotal fycophants, and 
 other tools of power have pretended, with equal 
 folly, imprudence and impiety ; that they might 
 encourage kings to be arbitrary, unju ft and cruel, 
 and reduce fubjecfts to a ftate of the moft abje^, 
 miferable flavery. The moft virtuous, the braveft 
 and moft enlightened fpirits of antiquity, of all 
 ages, have ever afterted it to be right, honorable 
 and glorious for a people, by any means to rid 
 themfelves of fuch raonfters as common tyrants ; 
 even as they would of tygers, wolves, bears and 
 
 lions r 
 
1 70 Of a difrepeciful Behaviour, SER. V.- 
 
 lions : A fentiment, which will never be loft out 
 of the world, fo long as any good fenfe, true re- 
 ligion and virtue remain in it. 
 
 To conclude this branch of my difcourfe : 
 You will, by no means, deferve the chara<fter of 
 being fober-minded, if you allow yourfclves in 
 the violation of any of God's commandments 
 refpe<n:ing the honor, duty and fubje<5tion which 
 you owe to your parents, the civil powers, or 
 any of your other fuperiors, whether in Itation 
 or years. Whatever young man difobcys thefc 
 important precepts of religion, he is not only 
 deltitute of all chriftian fobricty, but of all due 
 regard to the light and dictates of nature, to 
 -u'hich they are perfecHily confonant ; and is fofar 
 from being a loyal and worthy fubje^t of ChrKr's 
 kingdom, that he is a difgrace to the civil focicty 
 of which he is a member, and hardly worthy to 
 live in it. 
 
 IX. Let me in the next place, my young 
 brethren, caution you againll: the odious, horrid 
 fin o^ falfehood and lyings as utterly inconfiftcnt 
 with all fobricty of mind. This was one of the 
 fins, for which the Cretiaiis were particularly in- 
 famous. The apoftle, therefore, reminds Titus 
 of their character in this refpcft, as given them 
 by one of their own prophets or poets ; which 
 he confirms, and gives Titus a direction relative 
 thereto. " One of themfelvcs, even a prophet 
 " of their own faid, The Crctians are alway liars 
 " — This witnefs is true : Wherefore rebuke 
 " them fharply." f And well, furely, did they, 
 
 who 
 
 t Titus I, 12, IT,. 
 
SER. V. OfFalfehood and Lying, 1 7 1 
 
 who were not only fometimes guilty of this de- 
 tcdable fin, but " alway liars," dcferve to be 
 Jharply rebuked. 
 
 This vice is found in perfons of all ages, and 
 all characters, almoft, — except good ones. Even 
 fome of the Old, if they are not alway liars, 
 yet are fometimes fo : And as they have lived 
 with a lye in their mouths, fo they probably die 
 at lall: with one in " their right hand." But 
 this feems to be, very particularly, one of the 
 fins of youth. There is no fin, which at 
 once fo early and fo fully difcovers the pravity 
 of the human heart, as lying. And this is tl^ 
 rcafon why the pfalmift, fpeaking of the wicked, 
 and their early wandering from the paths of 
 virtue, gives this, rather than any other, as an 
 example thereof ; faying, fomewhat hyperboli- 
 cally indeed. That they are " eftranged from the 
 womb ; and go aftray as foon as they are born, 
 fpeaking lies." Many children there are, who 
 grow up in this evil pra6lice ; and ftrcngthen, by 
 cuftom aud habit, the corrupt biafs and propen- 
 fity of nature : Of whom it m.ay be faid, with 
 particular propriety, that they are " of their 
 " father the devil ; for he is a liar, and the father 
 *' of it ;" and the luft of their father they do. 
 
 There are many forts of lying and of liars 
 In the world; — political, for enftc^ medical^ mer- 
 cantile^ martial^ mechanical^ ecclefiaflieal^ &c. &c. 
 A circumftantial defcription of any one of them, 
 particularly of the firfl and the lafl mentioned, 
 would fill many volumes. But I muft content 
 myfelf with only obferving in general, That 
 
 under 
 
tji Of Falfehood and Lywg, SER.V. 
 
 under this head of lying, comes all wilful de- 
 ception of others by words, to their prejudice, 
 or to the injury of any perfon or perfons what- 
 foever; whether in the way of defamation or 
 flattery, of bearing witncfs, or of common nar- 
 ration, of trade and commerce, of political 
 wrangling, of juridical debate, of empirical 
 juggling^ of ecclefiaftic impofture, of trade and 
 commerce ; whether with reference to the bufi- 
 nefs and concerns of life, ordinary or extraordi- 
 hary ; whether relative to this world, or to that 
 which is to come. Whofoever wilfully deceives 
 another in either of thefe ways, with any view 
 to benefit himfelf, or to hurt and injure any 
 other perfon, is — a liar. Confider then, how 
 many perfons of this infamous char ader there are 
 in this wicked, falfe world ; and how capacious 
 a " lake" muft that be, in which it is faid, "all 
 liars fhall have their part." i" 
 
 Falsehood is a principal prop of the king- 
 dom of darknefs and o'i fatan ; of iniquity, 
 fuperftition and idolatry, of all vice and unrigh- 
 teoufnefs amongfl- men; the grand engine which 
 the devil works, partly with his own fkilful 
 hand, and partly by thofe of his children, in 
 order to accommplifh his malicious and accurfed 
 defigns, to fubvert all order, to confound all 
 right and juftice, and to dcllroy mankind. For 
 it is by *' deceiving the nations," that he ruins 
 them, and fupports his kingdom. Truth, on 
 the other hand, is the foundation of God's king- 
 flom, confiding in righteoufncfs, peace, and joy 
 ki the Holy Ghoft. Chrift therefore " came 
 
 " into 
 f Rev. XXL 8. 
 
SER. V. Of Falfehood and Lying. 175 
 
 *' into the world, to bear witnefs to the truth." 
 This is the grand fupport of religion, order, 
 jufHce and human fociety ; neither of which can 
 fubfift without truth. Lying is therefore one 
 of the greatell fins ; and loving and fpeaking the, 
 truth, one of the moil: necelfary, the moft im- 
 portant virtues. This is a material and effential 
 branch of chriHian fobriety. They are, accord- 
 ingly, foraetimes joined together in fcripture, as 
 being clofely connefted : As when the apoftlc 
 fays, " I am not mad, moft noble Feftus ; bu| 
 " fpeak forth the words oi truth z.w^ fohernefs ^^ 
 In which paffage, by the way, truth and fobriety 
 ftand in oppofition, not merely to known, wilfu} 
 falfehood ; but alfo to enthufiaftic error and de-r 
 lufion, fuperftition and religious madnefs. " I am 
 " not 7nad — but," &c. This is an obfervatlpn, 
 of which I fhall have occafion to make fomc 
 farther ufe, before I clofe the prefent difcourfe. 
 
 Lying is a fin, fo frequently and folemnly 
 forbidden in the holy fcriptures ; and the fpeak-r 
 ing of truth is fo often and pofitively enjoined 
 therein, that it is not necefiary to refer you tq 
 any particular pafTages to this purpofe. You 
 can have no pretence to fobriety, unlefs you ab- 
 ftain from, and abhor lying, as one of the moft 
 pernicious, execrable vices ; a vice which is de- 
 ftruftive of the whole religious and moral charac- 
 ter, and inconfiftent,in its very nature, with every 
 good and amiable quality, except in appearance 
 only. You are then, to fpeak truth at all times, 
 and with all perfons ; to be fincere and open, 
 frank and ingenuous ia all your intercourfc 
 
 with 
 
1 74 Of Falfehood and Lying, SER. V. 
 
 with the world : So as to avoid the very appear- 
 ance, and much more the reality, of this Ihamc- 
 ful and abominable fm of lying ; the very name 
 of which is odious, and the imputation of which 
 is ufually and juftly confidercd as the highell: 
 reproach, the grcatefl: affront that one pcrfon 
 can well offer to another. 
 
 Those who have had a good, or even tolera- 
 ble education, are almoft fhockcd at the very 
 found of the word lye: At lead, they generally 
 affeft to be fo, even whilc^ perhaps, feme of 
 them have no religion or virtue, and often com- 
 mit the fm itfelf; difguifmg, as well as they can, 
 the horror and infamy of it under fome fofter 
 name, thro' an hypocritical fort of delicacy. 
 But things fhould be called by their proper 
 names. A lye does not ceafe to be fo, and be- 
 come an innocent thing, by being covered with 
 a good name, any more than a ravening wolf is 
 transformed into an harmlefs animal, by "coming 
 to us in flieep's cloathing." And let me add, 
 tho' it may perhaps be a paradox to fome. That 
 a great lye does not become abfolutcly no lye, 
 by being told by 2i great man, or a grave one, 
 or a young one of a genteel education : No ; 
 not even tho' the firjl purifhes lying in little 
 finners, and the fccond preaches againfl: it in the 
 laiety, while the third, affe<51:s to be thundcr- 
 ftruck, as it were, with the very mention of it ! — - 
 It were well if people as generally and fincerely 
 abhorred this fervile, fordid, execrable vice, as 
 they diflike the imputation, and dread to lye 
 under the fcandal of it. But, alas ! the fame 
 
 royal, 
 
SER. V. Of Falfebocd and Lying. ij^ 
 
 royal pralmift, who obferves that *' men of low 
 degree are vanity," obferves alfo, that even " men 
 of high degree are a lye." All people In gene- 
 ral, and particularly thofe that are well educated, 
 Ihew a jufl: notion of the foul, hateful and infa- 
 mous nature of this fm, by their fo highly re- 
 fenting the charge of lying: And if, notwith- 
 (landing this, they pra^ife it in any fliape or 
 form, their jult conceptions of its foulncfs, will 
 ferve only to increafe their own infamy, guilt 
 and punifliment. Let thofe of you therefore, my 
 young brethren, that have delicate ears, or nice 
 notions of honor, have true, fincere and upright 
 hearts alfo ; and mouths undefiled with lying. 
 In the language of the pfahnift, " keep your 
 tongues from evil, and your lips from fpeaking 
 guile — For lying lips are an abomination to the 
 Lord." They arc alfo an abomination to every 
 good man ; to every perfon of any religion, virtue, 
 or real honor. 
 
 X. Let me next caution you againfl: raJJj and 
 immoderate dinger, furious refentment and a vin- 
 di^ive fpirit, as contrary to chriftian fobriety of 
 mind. The palFions of young men arc generally 
 ftrong, Impetuous, and hard to be kept within 
 due bounds. This is true, in particular, of thofe 
 pafTions which are diftinguiihed by the name of 
 the irafcible, or the angry and wrathful ones'. 
 They are often awakened In the breads of the 
 young, with very little, or no juft provocation. 
 Or, if there is any warrantable ground for them; 
 yet they are often exceffive in degree ; tumul- 
 tuous, violent and outrageous; breaking forth 
 
 like 
 
1 76 Ofrafh & immoderate Anger. SER. V. 
 
 like favage beafts from their dens and caves, 
 feeking to dcftroy and to devour; aiming at 
 little or nothing fliort of the utter ruin of the 
 perfon who roufed thcra up. Hence frequent 
 quarrels and fightings, and fomctimcs blood-fhed 
 and murder. Anger, when undirected, uncon- 
 trouled by reafon, is only another name for fury 
 and frenzy, madnefs and difl:rac1:ion ; in the 
 paroxifms of which, even tho' but fhort, people 
 often do things that give them caufc for repen- 
 tance as long as they live ; and indeed, not 
 feldom, what brings them to an untimely cnd.f 
 Suffering thefe paflions to reign in, and 
 to be raafters over you, is plainly incompatible 
 with fobriety of mind, unlefs madnefs and 
 fobriety are confiftent with each other. In 
 every fober mind, reafon is predominant; keep- 
 ing all the paflions, and particularly anger and 
 refentment, under fubje6tion, or within its pro- 
 per bounds. Any man, whether young or old, 
 who is often as it were drunk w'ith anger and 
 revenge, is as far from being a fober one, as if 
 he were as often intoxicated with flrong drink. 
 Nay, the former is, of the two, rather more 
 criminal than the latter; there being nothing 
 fo directly contrary to that love or charity, 
 which is the bond of perfeCtnefs, the fpirit of 
 the gofpel, and the fulfilling of the law, as a 
 wrathful, revengeful and implacable fpirit. If 
 one of them does, in a fort, make fools and 
 
 beafts 
 
 f — — Qui non moderabitur Lrjc, 
 
 Intc<5him volet efle, dolor quod fu^fcrit et mens, 
 
 Dum poenas odio per vim feftinat inulto. 
 
 Ira fwrqr brsvis eft. -• ■ Hor. 
 
6 E R. V. Of 7' ajh and immoderate Anger. 177 
 
 beads of men, the other, I had almofl faid, 
 makes them devils. 
 
 The angry paffions are as natural to man- 
 kind as any other : They are born, and alib 
 grow up with us to a criminal excefs, unlefs 
 prevented by a religious education, and the 
 grace of God. This is the true meaning of 
 an expreilion in one of St. Paul's epilUes, of- 
 ten perverted to an unfcriptural and horrid, if 
 not blafphemous {q.vS& — •'* Among whom we 
 *' all had our converfation in times pad, in 
 " the lads of our fleQi, fulfilling the defires 
 *' of the flefh, and of the mind ; and were by 
 *' nature children ofivrath, even as others. "fin 
 N conformity 
 
 f Eph. II 3. N. B, Tekna phuse! Orgees, ("bynature 
 children of wraih") according to the Greek idiom, fignifies 
 children naturally of a wrathful temper, or angry difpojttion ; 
 xS\t fubjeHi o{ wrath conilder'd as i. pafion inherent in, 
 and Qatural to them : Not the ohjefis of God's anger, ss if 
 they were odious to him, or under his wrath, even frora 
 their birth. Neither does tekna, [children]here, any more 
 intend /»/^«//jult born, than the fame word means infants 
 in almoft numberlefs other places. Thus in this famcEpiftle, 
 Ch. 5. I. " Be ye followers of God as dear children.'" — 
 And ch. 6. I. Children, obey your parents in the Lord" — • 
 So 1 John 3. 10. *' In this the children of God are mani- 
 fell," — And Rom. 8. 17. If children, then heirs, heirs 
 of God," &c. la the language of fciipture adult, and even 
 a[ed persons, are all ftyled children. Nor is there any 
 rcafon for underftanding infants hereby, in this famous 
 text. It was indeed before allowed that anger, or wrath, 
 is a paffion th;^t is natural to mankind, and born with us as 
 our other psflions are. Ani if it is induloed afterwards to 
 excefs, it doubilf A becomes criminal in the fight of God. 
 This is the utmoft that can be made of this place. To fup- 
 pofe the mciniag of it is, that even infants, are objeds o£ 
 God's Wfith, is 10 put a fcnfu upon it which tlic Greek will 
 
 BOS 
 
'jjS Of rap aitd mmoder ate Anger ,%z r .V, 
 
 conformity whereto, the fame apoflle, in hJs 
 Epiille to Titus, dclcribes his own temper 
 before his conTerfion, [i. e. his temper " by 
 nature"] and that of others, in the following 
 words : " We ourfelves alfo were fometimes 
 " foolifli, difobedient, deceived, ferving divers 
 " kids and pleafures, living in malkc and cnvy^ 
 '^ hateful and hating one another. "j" This is 
 a temper and pradTicc, dire(^lly the reverfe of 
 that which, in the preceding words, he ex- 
 horts Titus to inculcate upon the Cretians ; 
 ■viz. '' to obey magiilrates, to be ready to c- 
 " very good [charitable] work, to fpeak evil 
 " of no man, to be no brawlers, but gentle, 
 " ihewing all mceknefs unto all men." 
 
 The fnis of rafli anger, and exceillve re- 
 fentment, are particularly forbidden in the 
 holy fcriptures, as contrary to true wifdom, 
 virtue, and that felf-govcrnment, in which 
 fobriety of mind very ciTentially confifts. 
 They are fometimes rcprefentcd as fure figns 
 and niarks of folly. " The fool ragcth and 
 
 '' is 
 
 not well admit : And it is bcfides, a moft Irrational, un« 
 fcriptaral istcrpretation — What ideas muft tbofe have of the 
 juftice, goodncfa and mercy of God, who imagine that in- 
 fants jud born, are the objc(?ls of his wrath ? yea, that 
 many of them, without aitual finning, are eternally dam- 
 ned ! I ftrioufly declare that I wou)d not //■///? my pcrfos, 
 or property, with thofe who have fuch conceptions of the, 
 divine ya/'.iV and gooanejs, if I did not charitably hope, 
 that roanyofthcni think themfeives bourfd in duty to be 
 niuiih jujier and hetter than they reprcfeot their Ged 1 
 
 -; Tit. iv, rj. 
 
St^,V,OfraJh ahdlmn^oderatcAiiger, 1 7^ 
 
 " is confident," fa^'s Solomon : " He that is 
 " fooii angry clcalcth fooli(hly4" And again : 
 " Be not hady in thy ipirit to be angry ; for 
 ** anger relleth in the bofom of fools. || ' On 
 the other hand, the Wife Man fpeaks of fup- 
 prefTing wrath, and forgiving injuries, as a 
 perfon's wifdom and glory \ " He that is 
 " flow to anger is better than the mighty ; 
 " and he that ruleth his fpirit, than he that 
 " taketh a city.*" *' The difcretion of a man 
 *' deferreth his anger, and it is his glory to 
 *' pafs over a tranfgrcilion.f " And once more : 
 " He that is flow to anger, is of great under-^ 
 " flan-ding : but he that is hafty of fpirit, ex- 
 ** alteth folly.* " There is a dignity and 
 glory in fupprefling refcntment, and in being 
 of a placable, forgiving temper, which a lit- 
 tle, dark and groveling mind has no concep- 
 tion of ; but, on the contrary, looks upon ic 
 as mean, bafe and diflionourable. 
 
 The apoftle Paul, allowing the lawfulncfs 
 of anger in fome caies, cautions us againfl the 
 exceltes of it, in a manner which fuppoles 
 unreafonable anger to be a peculiarly diaboli- 
 cal paffion : *' Be ye angry, and fin not, fays 
 " he ; let not the fun go down upon your 
 " wrath ; neither give place to the devil, f" 
 Our blefled Saviour, who was truly meek and 
 lowly in heart, afl^urcs us, " that whofoever 
 " is angry with his brother without a caufe, 
 N 2 " fliali 
 
 % Prov. xlv. 16, 17. !l F-ccI. vli, 9. * Prov. xvi. 32. f Ch. 
 xix. II. * Chap. :iiv. 29 | Eph. i?. 26, 27. 
 
1 %Q>Oj rapj and immc derate Anger. ^^'^N . 
 
 " fhall be in clanger of the judgment." He 
 exprcfsly makes the forgiving of injuries, one 
 condition of our being forgiven of God ; fay- 
 ing, " If ye forgive m.en their trefpafles, your 
 *' heavenly Father will alfo forgive you : But 
 *' if ye forgive not men their trefpafles, nci- 
 " thcr will your Father forgive you. J" Let 
 me remind you of another pafFage of fcrip- 
 ture, which 'io fully exprciles your duty, both 
 r.egatively and pofitivcly, as to the point in 
 hand, that it will hardly be ncceflary to add 
 any thing farther upon it- — '' Recompenfe to 
 " no man evil for evil — If it be pcflible, as 
 " much as lieth in you, live peaceably with 
 *' all men. Dearly beloved, avenge not your- 
 " Iclves, but rather give place unto ^vrath. 
 *' [i.e. to the righteous judgment of God.] 
 ^' For it is wn-ittcn, VcJigeance is mine ; I will 
 *' repay, faith the Lord. Therefore if thine 
 *' enemy hunger, feed him ; if he third, give 
 " him drink. For in fo doing tliou flialt heap 
 " coals of fu'c on his head. Be not overcome 
 " of evil, but overcome evil with good.d" 
 Thus you fee, how an angr}^ and wrathful, a 
 malicious and revengeful temper of mind, 
 (lands in dirccl: oppofition to that charity and 
 raeekncfs, that peaccablenefs and univerfal 
 good-will, which is at once fo eminently the 
 chara^teriftic of the chriilian religion, and fo 
 little cultivated by many of its profcflbrs : 
 Yea, which a falfe and Ijypocritical zeal, not 
 according to knov.!/^dge/jlien lacrilices mere- 
 
 X Matt, vl. i.A, xj;.. ij j^.oai. xii. 17, && 
 
Se ^N\OfraJld andmmoderateA77ger. i 8 1 
 
 ly for the fake of promoting, by any means, 
 right or wrong, whatever has, in particular 
 countries, obtained the fafcinating name of 
 orthoifdxy ; tho', perhaps, the very dregs of 
 ailtrchrifUaa error and herefy ; or, at bell, 
 fome minute and doubtful fpeculations of fan- 
 ciful men mif-fpending their Icifure hours. 
 But you, my beloved young brethren, wiJl 
 put on a meeic, charitable and friendly difpo- 
 iition towards, all men ; never indulging 
 yourfelves in that wrath, which worketh not 
 the righteoufnefs of God ; and leaft of all, 
 when religion, holy and heaven-born religion, 
 is the thing inqueftion. In a word, you will 
 remember the admonition oftheapodlejames, 
 with which I clofc this head of difcourfe : 
 ** If ye have bitter envying and flrife in your 
 *' hearts, glory not, and lie not againfi: the 
 *' truth. This wifdom defcendeth not from 
 *' above, but is earthly, fenfual, devil ifh. For 
 " where envying and flrife is, there is confu- 
 *' fion, and every evil work. But the wif- 
 *' dom that is from above, is fu'd pure, then 
 ** peaceable, gentle, eafy to be entreated, full 
 ** of mercy and good fruits, without partia- 
 " iity, and wdthout hypocrify : And the fruit 
 *' of righteoufnefs is fown in peace of them 
 ** that make peace. " f -^ Envy being men- 
 tioned in this paiTdgG, as a great fm, and one 
 principal fource gf confufion and evil works ; 
 I may from hence take occafion, in the j^sxt 
 place, to fpeak brieflv of it. Wiiercforc, 
 
 N 3 XI. Ah 
 
 ■f J^mcs Hi. 14, 2cc. 
 
i82 Of Envy. SER. V, 
 
 XI. An envious temper is Inconfiftcnt with 
 true fobiiety of mind. This is an iineafy 
 paffion that is well known, ariling from obr 
 ierving the real or fgppofed felicity of others, 
 in feme one or more refpeL^s, on a compari- 
 fon o'f our own condition with theirs ; being 
 a pariicular modification of inordinate felf- 
 jove, or a natural rcfult thereof. For, in 
 propriety of language, we envy nothing to 
 others, but what wc fecrctly covet ourfelyes ; 
 •^vifhing tbat wc, inftcad of they, had the 
 poiTefrion and enjoy ipe.nt of it ; whether it be 
 riches, power, beauty, wit, learning, or any 
 thing ellc. So that envy is a criminal impo- 
 tence of mind, (landing in oppofition to 
 reafonable felf-lovc, and contentment with 
 pur own condition, and to that charity which 
 delighteth hi the felicity of others. The enr 
 yious man thinks that h.e h,as top little, and 
 the object of his envy too much, of what he 
 confidcrs as j^ood and dcflrcablc in its nature. 
 From hence rcfults that peculiar feeling or 
 ientiment, expreircci by the term envy ; at 
 once irrational and criminal ; nor lefs tor- 
 pci)ting to the mind fubjc^ft thereto, than 
 the wracks Q)i the cruclcll tyrants are to the 
 bodies of their Hayes, t Vca, it drinks up 
 the fpirits, and confumcth tb,c very flelh, bones 
 an4 marrow. " A found heart is the life of 
 the fieili, " fays Solomon ; " but envy is the 
 I'ottcnnefs of the bones. " 
 
 No 
 
 J InviJtis altrrius roacrefcii rc'^us cplnils : 
 ■ Iiivi liA Siculi non iovcncrc tyranni 
 
 'Mai US tonnentuvi HoR, 
 
SER. V. 0/ Efivj. 183 
 
 No perfoij is qualified to live eafily and 
 happily in this wurld, that is of an envious 
 dilpofition ; much Icfs is he prepared for a 
 betuer. la any world you mull: needs be ini- 
 ferable, unlefs you conquer this evil paflion ; 
 v/hich yet is, perhaps, one of the hardefl 
 and lall that is fubdued. It is not without 
 great dificulty that even wife and good men 
 wholly fiipprefs the workings of it in their 
 breads ; elpecially when they obferye fooliflj 
 and wicked men in great outward dignity, 
 honor and profperity. The pfalmift (Afaph) 
 fpeaks of this as a fore trial to liimfelf. ^' As 
 " for me, " fays he, *' my feet \vcre almoft 
 -' go ne ; my fteps had weli-nigh Hipped : For 
 •" I was envious at the foolilb, when I law 
 " the profperity of the wicked.— Their eyes 
 ^' ftand our with farnefs, they have more 
 ^ than heart can wiQi. They are corrupt, 
 ■** and rpeak wickedly concerning oppreffion : 
 -" they ipeak loftily. They fet their mouth 
 •^* again S: the heavens ; and their tongue 
 ■** walketh thro' the earth.^f This is a tem- 
 per which yoa mud carefully guard againfl: ; 
 and particulady, lake heed that you do not 
 indulge it with refpcA to bad men. Here 
 the chief danger lies. You may without 
 pain, pofllbly with plcafure, fee wile and 
 good men profper in the world ; and yet be 
 highly crin^inal in repining at feeing thofe 
 that arc of a conn-ary chara^lcr, wallowing, 
 in riches and pleafurcs, or '* fct in great dig- 
 
 N 4 my^Z 
 
 ..f See Pialm LXXIli. 2, 14" 
 
184. Of Envy. SER. V. 
 
 nity ; " thinking this is rather an honeft in- 
 dignation againlt vice, than any fin in you. 
 But you are mifral^en if you think fo. It is 
 owing, either 10 your not duly confidcring 
 the providence of God, which over-rules all 
 things, or to your having too high an elfcem 
 yourielves for thofe earthly things, which 
 you envy to bad men ; or rather to both. 
 
 If you would be truly wife, or (obcr- 
 minded, you mufl bear without env}', to fee 
 others excel you even in things that are good 
 and praifc-worthy ; in learning, wifdom and 
 virtue ; you mult love and ciieeiii them the 
 more for it, and endeavour, as far as may be, 
 to imitate them. Much lefs ought you to be 
 vexed, and to murmur, if 3'ou fee others 
 richer, and more profpcrous iji the world 
 than yourfclvcs ; more regarded and cfleem- 
 cd ; if they live in more gaiety, affluence 
 and fplendor, than it is in your power to do ; 
 or it their defigns meet with fuccefs, while 
 your's are crofledand fruftratcd. Such things 
 as thefe, my young brethren, you mull learn 
 to bear, if you would be wife and viriuous, 
 or live iiappily. .I>et me add, that if thole 
 perfons that are richer, more efteemed, and 
 more highly ekalitcd in the world than you, 
 are alfo wiier and better, as may pojfhbly be 
 the cafe ; certainlv you ought to rejoice witli 
 them in their profpcrity, in the bleflings of 
 diviiie providence bellowed upon them, in- 
 Itcad of being envious at them ; according to 
 the apodolic injunclion, " Rejoice with them 
 
 ' ■ that 
 
SER. V. Of Envy, 185 
 
 that do rejoice." But if they are foofifh and 
 wicked, while you are wife and virtuous, 
 there is ftill the lefs rcafon why you Ihould 
 envy them any outward profperity. This 
 were as if an honeft man fhould envy to the 
 thief, robber or murderer, the rich velvet, 
 the fafhionable wig, and Liced cloaths, in 
 which he fees him carted \.o%yhurn ! To cure 
 you of envying the fooliih and wicked, only 
 do as Afaph did — Enter into the " fanftuary 
 *' of God, and undcrftand their end. Surely 
 " thou didil fet them in flippery places : thoa 
 " caftedd them down to deiirucHon. How 
 " are they brought down to dcfolation as in 
 *' a moment '.* " This is the molt efTedual 
 prefervative againft that common weaknefs, 
 that criminal impotence of mind, envy ; as 
 well as a fovereign remedy for fo fad a difor- 
 der,in thofe upon whom it has already feized, 
 whether old or young. I fhall therefore dif- 
 mifs this particular with the counfel and pre- 
 fcription of the royal pfalmifl. " Fret not 
 " thyfelf becaufe of evil doers ; neither be 
 " thou envious againft the workers of ini- 
 " quity. For they fhall foon be cut down 
 " like the grafs, and Vv'ithcr as the green 
 *' herb. — Commit thy way unto the Lord ; 
 *' truft alfo in him, — -Re'l in the Lord, and 
 *' wait patiently for hiai. Fret not thyfelf 
 " becaule of him that profperech in his way, 
 *' becaufe of the man who bringeth evil dc- 
 " vices to pafs. Gcafe from an,?cr, and for- 
 
 l[ /ake 
 
 * Pfalm Ixxiii. 17-?— 
 
s86 Of Inumperance In SER. V. 
 
 '•^ fake wrath : fret not thyfelf in any wife to 
 " do evil. For evil doers fhall be cut off^— 
 ** Yet a little while, and the wicked fhall not 
 " be : 3"ca, thou fhalt diligently confidcr his 
 " place, and it Ihall not be. " * 
 
 XII. All excejfiv-e indulgence of your fen- 
 fual appetites in eating and drinking, is direct- 
 ly repugnant to fobricty. We often fpcak 
 of fohriety, more efpecially in contradiitnic- 
 tion to the fliameful vices of intemperance ; 
 of which thefe two are not the leall brutal ]•. 
 They are probably more frequently the vices of 
 youngmen,than of the old,tlyo' far from being 
 peculiar to them. But be that as it may ; it i& 
 certain they are great, difhonourable and per^ 
 nicious vices, by whomfoever they are pracr 
 tifed. They are deflruclive at once to the 
 health of body and mind ; and are great oc- 
 cafions of confuming both the time and the 
 fubftance. They indifpofc people for ferving 
 cither God or their generation. They arc 
 fruitful of mifchief, not only to thofe that are 
 guilty of them, but to fociety ; and more 
 particularly to their own families, if any they 
 have. These 
 
 * Pfal. xxxvii. I 10. 
 
 \ The apofllc {'peaks of the fevcral vices of mtrmpcrance, un- 
 der the terms — *' pollutions of the worlJ ;" and compares 
 thofe perfons who return to, after having forfaken them, to 
 a " doj; returning to his vomit," and a " few, to her wa!- 
 Jowing in the mire." {a Pet. ii. 20, 22] The courtly 
 Horace did not think the fame images too i^ro/ror iiideliciitc^ 
 in fpcaking of the fame vices under the fable of the CircxaK 
 cup — and this with cxprcfs reference toaAVr^. Ulysses — 
 Qux.fi cam fociis Itultus, cu^pidufque bibiffct, 
 
 - fuiflct turpis el cxcors ; 
 
 yixiflct cants i7n7nundus, vel arnica iut9 fut, 
 
SER. V. Eating and Drinking. 187 
 
 These vices are very frequently and fe- 
 vercly cenfured in fcripture, under the well- 
 jknown terms, drunkennefs and gluttony. Let 
 me remind you of fomc of the many fcriptu- 
 ral warnuigs againft thcfe fhameful and ruin- 
 ous excefles. " Hear thou, my Son, " fays 
 Solomon, " and be wife, and guide thine 
 ** heart in the way. Be not amongft wine- 
 *' bibbers ; amongfb riotous eaters of flefli. 
 " For the drunkard and the glutton fliall 
 ,*' furely come to poverty ; and drowfmefs 
 • * fhali cloath a man with rags. " J And a- 
 gain in the fanie chapter : " Who hath wo I 
 *^ who hath forrow ? who hath contentions? 
 ** who hath babbUng ? who hath wounds 
 *' without caufe ? who hath rednefs of eyes? 
 " They that tarry long at the wine — -Loolc 
 ** not thou upon the wine when it is red, 
 ** when it giveth his color in the cup, when 
 " it moyethitfejf aright. At the laft it biteth 
 " like a ferpent, and Itingeth like an adder." 
 Amongft divers other woes and curfes, de- 
 nounced againf]: feveral forts of fmners, [ Ifai. 
 ch. V. ] this is one : " Wo unto them that 
 *' rife up early in the morning, that they may 
 *• follovy ftrpng drink ; that continue until 
 " night, till wine inflame them. And the 
 '* harp and viol, the tabret and pipe, and 
 f* wine are in their feafts : But they regard 
 ** not the work of the Lord, neither confider 
 .^' the operation of his hand.'* 
 
 you 
 
 J Prpr. xxlli. 19, 20, 21 J 
 
i88 Of Intemperance in SER. V. 
 
 You would do well alfo to confider onr 
 Saviour's well-known parable J of the foolilli 
 young man, who wafted his fubftance with 
 riotous living ; and the mifery and difhonor 
 to which he was reduced, when he became 
 the keeper and feeder of fwinc for another, 
 and would fain have filled himfelf with their 
 'hujks:^ after he had fpent all he had in luxury 
 and excefs; but was not permitted to do even 
 that, Tho' the ultimate defign of this part of 
 the parable, is to reprefent the mifery and 
 fhame to which all wicked men in general 
 bring themfelves by forfaking God, and the 
 houle of their heavenly Father, where there 
 is " bread enough and to fpare " — true and 
 abundant felicity ; yet it .may be ufcfully im- 
 prox^ed in the literal fenfe, as an example to 
 the young, of the fad eflecfs of riot, luxury 
 and intemperance ; and a folemn leffon or 
 warning to them, to beware of thofe vices 
 in particular. But our Saviour gives ycu a 
 more direcf admonition with reference to 
 thcfe fins : " Take heed to your fclves, " fays 
 he, *' Icff at any Umd your hearts be over- 
 charged with furfeiting and drunkcnncfs — • 
 *' and fo that day come upon you unawares."* 
 — " Left at any time " ■ — There are times of 
 peculiar temptation to thefe vices ; particu- 
 larly feafons of rejoicing, whether public, or 
 more private. And there are pcrlbns who, 
 tho* not habitually given to intemperance, 
 arc yet fometimes fliamefully overtaken on 
 
 fnch 
 
 % Luke XXV. * Luke .\x, 34. 
 
SJER, V, Eating and Drinking. 189 
 
 fuch occafions. It will, therefore, be your 
 wifdom and duty, to be particularly upoa 
 your guard at all fuch fcafons. 
 
 The apolHe Paul fpeaks of fome perfon?^ 
 " whofe God is their belly, and whofe glory 
 " is their fiiame." This is peculiarly appli- 
 .cable to the drunkard and the glutton ; efpe- 
 cially to thofe who even make their boafts, 
 what mighty feat§ they have done in eating 
 an -I drinking ; what heroes they are at the 
 table ; and how many men of might, by 
 means of their fnperior prowefs, they 
 have feen fallen as dead under it. Sucli 
 fhameful and Ihamelefs men there are in the 
 w^orld ; and fome of them perhaps, at the 
 fame time, very zealous for the religious ob- 
 fervation QiChrlJmas, or oiThankfgiving-days ; 
 thinking thofe who difregard them, very im- 
 pious, wicked men ! • — The fame apoftlc ad- 
 moniihes you and all, who are blelTed with 
 the light of the gofpcl, to ahilain from all 
 fuch works of heathenilh darknefs and igno- 
 rance as thefe ; faying, " Let us call olfthe 
 *' w^orks of darknefs, and let us put on the 
 " armour of light. Let us walk honeilly as 
 *' in the day; not in rioting and drunkennefs, 
 " not in chambering and wantonnefs, not ia 
 " ftrife and envying. But put ye on the 
 *' Lord Jefus Chrift: ; and make no provifjoa 
 " for the flefh, to fulfil the lulls thereof." 
 
 Now, it is evident that he is Toid ofchrif- 
 tain fobriety, who addi^ib himfcif to either of 
 theiTc vices. For v/hat a folecifm would it be, 
 
 to 
 
I go Of htfemperanccy 6cc. SER.V 
 
 to fpeak of a religious, fober drunkard or 
 glutton I If you are truly fober and viitu- 
 ous, you will not allow yourielvcs in an 
 over delicate and luxurious way of living ; 
 much lefs in fuch grofly criminal cxccffcs as 
 thefe. One defign of our Saviour's parable of 
 Lazarus, and the rich man who was ** cloath- 
 " ed m fine linen, and fared fumptuoufly eve- 
 " ry dajy' if fecms to have been, to reprove 
 fuch a way of life as dangerous, and contrary 
 to the fpirit of religion ; even tho* people 
 ihould abftain from all grofs a(^ls of intem- 
 perance. And it is, unqueftionably, inconfif- 
 tent with chriftian fobricty, to make it as it 
 were a bufinefs to pamper the body, and to 
 live a delicate, luxurious life ; tho' a perfoii 
 ihould never be chargeable with gluttony or 
 drunkennefs. If this is what is uppermofl in a 
 man's thoughts and concerns, inftead of the 
 cultivating his mind, and pleahng God, he 
 does, without doubt, " make provifion for the 
 flefh to fulfil the lulls thereof," in the fcnfe 
 wherein it is forbidden by the apoftle ; and 
 walks after the flelli, not after the fpirit. 
 
 To conclude this head of difcourlc : If you 
 are fobcr-mindcd, you will make the pleaiing 
 of God your end, your habitual endeavour; 
 and will of confcquence, rcllrain your natural 
 appetites within the bounds of fuch a tem- 
 perance, as is beft adapted to health, flrength, 
 and adivity ; fuch a moderation, as will moft 
 contribute to the vigor both of body and 
 
 mind ; 
 
 % Luke XVI. 
 
SER. V. Of UnckaTtnefs. igi 
 
 mind ; and thereby fit you for difchargrng 
 the various duties of life and godUnefs, with 
 fpirit and alertnefs : Inftead of having your bo- 
 dies and fenfes ftupified, and even your diviner 
 part benumbed, borne down and carnalized, 
 f by an exceffive load of meat and drink ; at 
 once to your own fhame, and to the fcanda- 
 lous abufe of the bounties of providence, giveri 
 to be received only with temperance and 
 thankfgiving, by them that know the truth. 
 From thefe, One may naturally proceed to 
 fpeak of fome other lufts of the flefh, which- 
 are to be avoided as contrary to fobriety. Ac- 
 cordingly let me caution you, in the ncxe 
 place, 
 
 XIII. Against afl thofc vices which, in 
 the language of fcripture, are comprehended 
 under the terms uncleannefs, and the Itift of 
 uncleannefs. The feveral vices included in 
 thefe general terms,arc emphatically the vices 
 of youth. And they are accordingly fuppo- 
 pofed to be the fins primarily intended by the 
 apoftle Paul, in one of hisepiftles, by youthful 
 hfts * — " Flee alfo youthful lufts, '' iays he : 
 i. e. all the vices of lalcivioufnefs and incon- 
 tinence,or thofe which are oppofed to chaftity. 
 
 U N c L E A N N E s s IS a fin of a very heinous 
 nature, dire^ly oppofite to chriftian fobriety, 
 and of pernicious confequence to fociety, as 
 
 well 
 
 * 2 Tim. ii. 22. 
 
 -i • Vidcs ut pallidas omnis 
 
 Coena defurgat dubia ? quin corpus onuftum 
 
 Hcrtcrnis vitiis ajiimum qiiocjue pivegravat una, 
 
 At^ue affigit humo divine tarti.^niam «urs, Ho&,' 
 
192 Of Uncleannefs. SER. V. 
 
 >vell as to them that are cnflaved to It. There 
 arenotmdeed wanting,oldlinners andfervants 
 of fatan, who tranfgrefs in this way, to their 
 own infamy ; and often, to the ruin of their 
 eftates, families, health, bodies and fouls ap 
 once. But yet, as was intimated before, this 
 is a fin which reigns more generally amongfl: 
 the young ; who therefore need to be very 
 particularly warned againft it. The holy 
 fcriptures abound with prohibitions, and very 
 fevere cenfures of it. So that there will be 
 fcarcc need of my doing any thing more upon 
 this head, than to remind you of fome of the 
 many paiTages of fcripture relative hereto ; to 
 the folly and mifery of this vice, and the 
 heavy curfes of God denounced againft thofe 
 who are guilty of it. 
 
 You cannot be ignorant that one of the ten 
 commandments, in which the moral law is 
 epitomized, or contained in brief, relates pai- 
 ticularly to this fin — " Thou fhalt not com- 
 mit adultery." And as this vice, in the vari- 
 ous evil forms of it, frequently accompanies 
 intemperance in other refpeCls, yea, is often 
 the efiecfl thereof ; we find it mentioned and 
 cenfured together with them—-" I will punifh 
 them for their ways, and reward them for 
 their doings. For they fhall eat, and not have 
 enough ; they fliall commit whoredom, and 
 fhall not increafe ; becaufe they have left off 
 to take heed to the Lord. Whoredom, and 
 wine, and new wine take away the heart."J 
 
 Sd 
 X Hyf. ir. 
 
SER. V. Of U?2cleannefs, 193 
 
 So again: — "When I fed them to the full, they 
 then committed adultery, and afTcmbled them- 
 felves by troops to the harlots houfes. They 
 were as fed horfes in the morning : Every one 
 neighicd after his neighbour's wife. Shall I not 
 vifit for thefe things ? faith the Lord: and fhall not 
 my foul be. avenged on fuch a nation as this !" f 
 
 There are many palTages in the Proverbs of 
 Solomon, which particularly fct forth the folly, 
 difhonor, and ruinous effects of this vice: And, 
 furcly, no perfon was more capable of giving 
 good counfel to young men in this refpeft than 
 he—" My fon," fays he, " attend unto my wif- 
 dom, and bow thine ear to my underftanding — 
 For the lips of a ftrange woman [i. e. an harlot] 
 drop as an honycomb, and her mouth is 
 fnoother than oil : but her end is bitter as 
 wormwood, Iharp as a two-edged fword. Her 
 feet go down to death, and her fteps take 
 hold on hell — Remove thy way from her, 
 and come not nigh the door of her houfe; left 
 thou give thine honor unto others, and thy years 
 unto the cruel : Left iirangcrs be filled with thy 
 wealth, and thy labors be in the houfe of ftran- 
 gcrs ; and thou mourn at the lafi:, when thy flefh 
 and thy body are confumed."J And again, to- 
 wards the end of the fame chapter — '' Rejoice 
 with the WIFE of thy youth — And why wilt 
 thou, my fon, be raviflit with a (bange. woman? 
 — For the ways of a man are before the eyes of 
 the Lord, and he pondereth ail his goings." In 
 the following chapter, fpeaking Jnll of the ilrange 
 woman, or harlot, the wife man fays, -' Lud not 
 O after 
 
 f Jer, Chap. V. 1 Prov. Ch. V. 
 
^94 Of Unckannefs. SER. V. 
 
 after her beauty in thine heart, neither let 'her 
 take thee with her eyelids. For by means of an 
 whorifh woman, a man is brought to a piece of 
 bread ; and the adulterefs will hunt for the pre- 
 cious life. Can a man take fire in his bofom, 
 and his cloaths not be burnt ?" — He fpeaks a 
 little after of thofe who are addivfled to this vice, 
 as deflitute of underftanding — " Whofo com- 
 mittcth adultery with a woman, lacketh under- 
 ftanding ; he that doeth it, deftroyeth his own 
 foul. A wound and difhonor fhall he get ; and 
 his reproach fhall not be wiped away. "J 
 
 The next chapter is chiefly taken up with an 
 account of the leud woman, or harlot, and the 
 deceitful, wicked arts, which fhe pra6lifes too 
 fuccefsfully on young men void of underftanding 
 and experience. After a very circumftantial de- 
 fcription of her guileful, fcrpentine managements 
 and enticements, the wife man proceeds to relate 
 the miferable end of the foolifh unhappy young 
 one ; and to fet him up for a warning to future 
 ages. The account ends thus: *' With her much 
 fair fpecch fhe caufcd him to yield ; with the 
 flattering of her lips flie forced him. He goeth 
 after her (trait way," (be pleafed to take particu- 
 lar notice of what follows — ) " as an ox goeth 
 to the (laughter, or as a fool to the correction of 
 the ftocks ; till a dart ftrike thro' his liver, as a 
 bird hafteth to the fnare, and knoweth not that 
 it is for his life. Hearken unto me now there- 
 fore, O ye children, and attend to the words of 
 my mouth. Let not thine heart decline to her 
 ways ; go not after her paths. For fhe hath caft 
 
 down 
 
 X Prov. Chap. VI. 
 
SER. V. Of Unckannefs, i p ij 
 
 down many wounded; yea, many ftrong men 
 have been (lain by her. Her houfe is the way 
 to hell, going down to the chambers of death."f 
 
 To thefe folcmn counfcls and warnings- out 
 of the old tejlaviient^ let me fubjoin two or three 
 from the nei.v — " Mortify therefore your mem- 
 bers which are upon the earth ; fornication, 
 uncleannefs, inordinate affe^lion, evil concuplf- 
 cence — For which things fake the wrath of God 
 cometh on the children of difobedIence."J And 
 again : *' The Lord knoweth how — to referve 
 the unjufl: unto the day of judgment to be pu- 
 nifhcd ; but chiefly them that walk after the 
 fiefh in the luft of uncleannefs" — ;i "Know ye 
 not that ye are the temple of God, and that the 
 Spirit of God dwclleth in you ? If any man de- 
 file the temple of God, him fhall God deftroy."* 
 — " Know ye not that your bodies are members 
 of Chrid? Shall I then take the members of 
 Chrift, and make them the members of an harlot? 
 God forbid ! — He that committeth fornication, 
 finneth againfl: his own body."§ 
 
 There are divers kinds of leudnefs and im- 
 purity, which belong to this head, befides adul- 
 tery and fornication in the common grofs fenfe. 
 We read in fcripture of " committing adultery 
 in the heart-'' and of fome perfons who have 
 " eyes full of adultery, and that cannot ceafe 
 from ^iw^ All obfcene, lafcivious or unchaftc 
 "d>ords, are alfo criminal : To which the apofUe 
 refers, when he fays, " Fornication, and all un- 
 cleannefs, let it not be onct named among you, as 
 O 2 becometh 
 
 t Prov. Ch. VII. X <^ol- ni. 5, &c. |i 2 Pet. Ch. II. 9, 10. 
 ♦ I Cor. III. 16, 17. § Chap. YI. 15, &c. 
 
196 Of Undeamicfs. SER. V. 
 
 becometh faints : Neither filthlnefs, nor foolifli 
 talking ^n^ jejiing, which are not convenient." 
 There are fome ilill more unnatural, fhamcful 
 and brutal fins, which belong to this head. For, 
 as the apoftle obferves, it Is " even a fhame to 
 fpcak of thofe things which are done of fome in 
 fecret." I fhall therefore fpare at once your mo- 
 defly and my own, in not being more particular — 
 Now, my young brethren, if you are fober- 
 minded, you will keep yourfelvcs pure from all 
 thefe abominations ; againO: which the wrath of 
 God is fo plainly revealed from heaven. Parti- 
 cularly, you will avoid all forbidden intercourfe 
 with leud, profHtute and infamous women ; of 
 whom, it is faid, there are many amongfl us. I 
 know not ; but wherever they are, they m^ay 
 juflly be accounted the difgrace, not only of 
 their own fex, but of human nature ; the pefts 
 of fociety ; the contempt and abhorrence of all 
 good men ; the daughters of fatan, and the ex- 
 ecration of the Almighty. And will you give 
 your fubftance, your lirength, your honor, to 
 fuch infamous wretches as thefe ; who thirfi: for 
 your wealth, who lay wait for the precious life, 
 and whofe doors are the gates of hell! Would 
 you diflionour the members of Chrifl: ? — would 
 you defile the temple of God, which is holy, 
 with fuch filthy and deteftable, tho' probably 
 painted and gilded idols ! — Or, as to any of that 
 fex, who are yet undebauched, would you be 
 *' firll: in the tranfgrcfilon :" Would, or could 
 you, if you tho't of the matter, be guilty of fo 
 difhonourablc, fo bafe, fo cruel a thing, as to en- 
 tice 
 
SER.y. .. Of Unclcannefs, i^2 
 
 tice an innocent, virtuous young woman to . for- 
 feit her virtue and honor ? — at belt to her fliam,^ 
 and grief all her days ; and, not improbably, to 
 the utter lofs of her reputation, and engaging 
 her in fuch a courfe of life, as will ruin her both 
 foul and body ! O bafe, horrid, infamous deed ! 
 And if the perfon thus enfnared and ruined by 
 you, fhould be one that had any regard for you ; 
 this would but increafe the blacknefs and horror 
 of the crime, by adding ingratitude to It ! 
 
 The infinitely wife and beneficent Author of 
 nature, and of all the fecial pafTions, afTcftions 
 and inftin<!l:s in mankind, has, by his exprefs 
 laws and inftitutions, made provifion for the re- 
 gular, virtuous and honourable gratification of 
 them. And, in one very material inflance, rela- 
 tive to the point in 'hand, the following paflages 
 of fcripture will fhew you at once, both what 
 that courfe of life is, which He has ordained, 
 and the great guilt and danger of deviating from 
 it : I mean thofe very grave and fobcr words! of 
 the apoftle Paul — " To avoid fornication, let 
 EVERY man have his own wife, and every 
 woman her own hufband."f — " Marriage is 
 HONOURABLE in ALL, and the bed undefiled ; 
 But whoremongers and adulterers God will 
 judge." X t^ 
 
 O 3 XIV. Let 
 
 t I Cor. vn. 2. :j:Heb.Xin, 4. 
 
 ^ Among the numerous bad efFedls of pride and luxury m life, 
 the prevention of marriage is not the leaft. There 'are 
 many men in the world, who, tho' in circumftances to fup- 
 port a family comfortably and decently, will not comply 
 with the order of God and nature, becaufe they are not in a 
 capacity to live in fuch affiuence and fplendor as they defire ; 
 
 fuch 
 
2^8 Of Fraud and Injujiice. SER. V. 
 
 XIV. Let me remind you, in the next place, 
 that all fraud and hijujiice are abfolutely incon- 
 
 fiftent' 
 
 fuch as their fathers live, or lived in ; or fnch as many 6^ 
 their acquaintance live in : That is, in other words, becaufe 
 they have not much more of the world than they need. And 
 the young, of the other amiable fex, having been brought up 
 in a delicate, fumptuous way, will not many, perhaps, till 
 they have the offer of fuch matches, that they can imme- 
 
 . , diately be maintained near, if not quite, in as genteel and 
 "grand a manner as that, in which they were brought up in 
 their fathers houfes ; or that in which they fee fome of their 
 cotemporaries live. Thefe are facts, as to many perfons of 
 both fexes. But how irrational is it, that young gentlemen 
 and ladies fhould expcd to begin the world with as much 
 equipage and grandeur, or to live at f.rjl in as fumptuous a 
 manner as. their parents could weli do at l,ijl, after having, 
 by the bleffing of God on many years induflry, acqui)ed 
 riches ? Can any expedl that their parents fhould either 
 make away with themfelves, or give up all to them whilfc 
 they Hve ? One of thefe would be necefTary in order to their 
 living in the like affluence. Nor v.-ould even this fuffice, ex- 
 cept in a few cafes. For moft parents have more than one, 
 two or three children ; many have fix, eight, ten, or more, 
 to inherit their eftates. So that giving up all to be divided 
 amongft them, would not put them into fuch circumftances, 
 ■as to enable them to live in the fame manner in which they 
 ■were brought up. Which, or fometliing very near it, is what 
 Ihany feem to infill; on, as the condition of their entering into 
 the marriage ftate. Vain and extravagant imagination in- 
 Ldeed ! It is to expedl what is naturally impoffible. And 
 
 . ' the confequence hereof is, that many perfons live all their 
 clays, and more Rill, much the greater and better part of 
 them, in an unnatural (t-ate, contrary to the exprefs ordi- 
 nance of God. And many of the men who live thus, betake 
 themfelves to fuch pofitively vicious cnurics, (it is needleft 
 to fay in nxihatrefpeHs J as are at once difhonourable to them- 
 felves, ruinous to many perfons of the other fex, of low con- 
 
 V ' .-dition,and as render both, the nyfances. and di fgrace of fociety . 
 3efides : the increafe of manisind i.s hereby prevented. For as 
 to thofe who live continently all their days in a fingle ftate, 
 (whether many or few) they ate the occafion of no addition 
 to the numbers of fociety : They are "written childlefs;" 
 and do not leave any to fupply even their own places, when 
 they arc taken off the itage. And as to thefe who live oiher- 
 
 ■wife, 
 
SER. V. Of Fraud and Injufike, 1 99: 
 
 fiftcnt with fobriety. Certainly, a diflioneft, 
 injurious perron- cannot be a fober One, in the 
 fenfe of fcripture ; wherein every fpecies of 
 difhonefty, unrighteoufnefs and fraud, is fa 
 frequently and foleranly forbidden. " What ! 
 " know ye not that the unrighteous fhall not 
 " inherit the kingdom of God?" — 
 
 O 4 Some 
 
 wife, in a promircuous or lawlefs concubinage •, the experi- 
 ence of all ages has verified one part of the curfe denounced 
 againft fuch perfons, by the God of nature and order, viz,_ 
 " They fhall commit whoredom, hut they flmll not increafe ; 
 " becaufe they have left otf to take heed to the Lord."[Hor. 
 iv. 10.] That is, they ihall not increafe in any fortof propor- 
 tion to thofe who obfen^e the divine inftitution of marriage. 
 So that, inftead of leaving behind them many fons and daugh- 
 ters honourably born, for thefupport, increafe and ornament 
 of fociety, they furaifh it only with a/^-u) b-Jhrds ; who are 
 alfo commonly brought up in fuch a way, unhappy perfons ! 
 as gives themfelves, their guilty parents and the common^ 
 wealth, caufe rather to wiih they had never been, than the 
 contrary ! There are, indeed, fome perfons born under thefc 
 unhappy circumftances, who prove real ornaments and blef- 
 fm'^s to fociety : Nor ought any of them to be dcfpifed mere- 
 ly on account of their having had llich profligate parents. 
 Thefe are a few of die many civil and political bad confequences 
 of celibacy ; one principal occafiou of which in this country, 
 is that «' pride of life, which is not of the Father, but of the 
 world:"— A kind of pride, which will not permit people to 
 marry, unlefs they have much more than nature requires ; 
 and can live, not only comfortably, but in fplendgr, make a 
 figure in the world, and " fare fumptuoufly every day :"— 
 A kind of pride, which feems to be growing upon us inftead 
 of abating, and threatens the worft of evils, temporal and 
 eternal. It is partly owing to this, that not a few perfons are 
 arrived at fuch effrontery and impiety in their celibate, crimi- 
 nal way of life, as even to ^^/^7W the original inftitution of 
 Heaven, and that 7?^/^ which the Spirit of God has fince de- 
 clared honourable in all. This is one of the fureft evidences 
 of a grofly depraved mind. And I cannot but add, that 
 that pride of life, which is one principal means of preventing 
 marriage, is of much worfe confequence in a young country, 
 thin of inhabitants, than \^ an old one, already nearly, or 
 perhaps fully peopled. 
 
200 Of Fraud and Injujiicc. SER. Y. 
 
 SorviE of you, my young brethren, are yet In 
 your minority, under the immediate care and 
 government of your parents, or of guardians. 
 Others of you may be fervants or apprentices. 
 Now, you may not, in any refpect, v/rong or 
 defraud either your parents, your guardians, or 
 your mailers, any more than another perfon, by 
 taking any thing lo your own ule, which be- 
 longs to them : I mean, without their exprefs 
 permiffion, or their known general allowance and , 
 approbation. One might here apply, not impro- 
 perly, the words of the apofilc, tho' written 
 originally with another view — " The heir as 
 '' long as he is a child, diifereth nothing from 
 " a fervant, tho' he be lord of all ; but is under 
 *' tutors and governors, until the time appointed . 
 " of the father." t Some children and heirs 
 may, perhaps, imagine that it is no crime for 
 them clandefHnely to take and ufe what belongs 
 to their parents ; but this Is a great miftake. 
 They have no right, no more than a fervant has, 
 to any thing befides what is given to, or allowed 
 them : And it will' be highly criminal in you to 
 take, at your own difcrction, any thing that is 
 your parents. Neither may fons, fervants or 
 apprentices be, In any rofpe6l, unfaithful to the 
 truit repofed in them rcfpeftivcly. They are 
 obliged to be pun<fi:ually honell:, upright and 
 diligent in whatever is confided to their care, 
 and in whatever they are employed by their 
 parents or mafkrs ; faithfully regarding their 
 orders and intcrcft, as they will anfvverit to God. 
 
 I 
 
 \ Gal. IV. J, 
 
SER.V. Of Covet oufncfs. 201 
 
 I HARDLY need to add, after this, that you 
 are all in general, both thofe that are minors, 
 and thofc that are of age to aft for yourfelves, 
 to be ftriftly juft and upright in all your deal- 
 ings and intercourfe with others ; doing to 
 them " whatever you would that they fliould 
 do to you." For this Is not only the law, the 
 prophets, and the gofpel of Chrlil: ; but the 
 dictate of nature ; and found, almoft in the fame 
 words, in fome of the heathen moralifts. So 
 that all injuiHcc, iniquity and fraud towards 
 man, of every kind and degree, Is repugnant 
 to the hght o^ nature, as well as to chriflian 
 fobriety, and the drift morals of the gofp'eL 
 I may therefore difmifs the prefent head, with 
 this brief mention of it ; only referring you to 
 the holy fcriptures,'and to your own confciences, 
 which Avill at once confent to every thing en- 
 joined therein, relative to juftice betwixt man and 
 
 man. I proceed therefore to obferve, in the 
 
 next place, 
 
 XV. That an avarjtmiSy covetous and 
 uuorldly difpofition, or the immoderate defire 
 and love of riches, Is alfo repugnant to fobriety^ 
 " He that maketh haile to be rich," fays Solomon, 
 *' fhall not be innocent." — And, " they that will 
 be rich," fays the apofUe Paul, " fall into temp- 
 tation, and a fnare, and into many foolifh and 
 hurtful lufts, w^hich drown men in deftruftion 
 and perdition. For the love of money is the 
 root of all evil ; which while fome coveted after, 
 they have erred from the faith, and pierced 
 fhcmfelvcs thro' with many forrows." And our 
 
 bleffed 
 
202 Of Covetoujhefs, SER. V. 
 
 blelTed Saviour has faid, " Lay not up for your- 
 (elves treafures upon earth" — "Take heed and 
 beware of covetoufnefs." He fpeaks of a ftrong 
 attachment to the world, as abfolutcly incon- 
 (Iftent with true religion ; faying, " No man can 
 *' ferve two mafters ; for either he will hate the 
 " one and love the other ; or elfe he will hold 
 " to the one, and defpife the other. Te cannot 
 ^*' ferue God and mavimon.'* 
 
 Covetous NESS is indeed commonly and 
 juftly accounted the vice rather of old age, than 
 of youth. However, inflances of it even in 
 the latter, are not fo rare and extraordinary, as 
 to render a caution of this nature fuperfluous or 
 inexpedient in a difcourfe to young men. The 
 apoftle John, to be fure, did not think fuch ad- 
 monitions ncedlefs for them. For it is more 
 particularly and diredtly to young men, that he 
 addrelfes himfelf thus in his firlt epiftle — " I have 
 " written unto you, young men — Love not the 
 " world, neither the things that are in the world. 
 ^' If any man love the world, the love of the 
 " Father is not in him — And the world pafTeth 
 " away, and the luft thereof, but he that doeth 
 " die will of God, abideth forever." 
 
 As I juft now intimated to you, there arc 
 fome examples of a covetous, worldly temper 
 even in young men : And there is one melan- 
 choUy inftance hereof recorded in the new 
 tcftament. The ftory is related by three of the 
 evangeliftsjf without any confidcrable variation; 
 and it is particularly worthy of your ferious at- 
 tention. This unhappy young man came to our 
 
 Saviour 
 
 t Mat. Ch. XIX.. Btark Ch. X. and Luke Ch. XVIII. 
 
SER. V. Of Covetoufnep. 203 
 
 Saviour with an apparent, and doubtlefs fomc 
 feal concern, about the falvation of his foul ; 
 feying, " Good mafter, what good thing fhall I 
 do, that I may inherit eternal life ? " By what 
 follows, it appears that he was free from all grofs 
 and fcandalous vices, in the ufual fenfe of thefe 
 terms. And one of the evangelifts fays, that 
 " Jefus beholding him, Idved him." HoweVer, 
 bur Lord knowing at the fame time, that the 
 love of this world reigned in his heart ; perceiv- 
 mg alfo, that he had far too high an opinion of 
 his own virtues and righteoufnefs ; and being 
 willing to prove him, and Ihew him to himfelf^ 
 faid, " If thou wilt be prrfe<^, go and fell that 
 thou hall-, and give to the poor, and thou fhalt 
 have treafure in heaven : And come and follow 
 me." But the manner in which he received this 
 counfel and admonition, and his condu<5t there- 
 on, as related in the next verfe, Ihews that even 
 this apparently ferious young man, who was, 
 in fome refpe^ls, beloved by our Lord, dill pre- 
 ferred a prefent treafure on earth, to a future 
 one in heaven, that faileth not. For it is faid, 
 ** But v/hcn the young man heard that faying, 
 he went away forrowful ; for he had great 
 poflTellions." From whence our Saviour took 
 occafion to admonifli all that were prefent, con- 
 cetnifig the deceitfulnefs of riches, the danger 
 attending them, and the fatal confequences of a 
 worldly mind ; faying, " Verily, I fay unto you, 
 that a rich man ihail hardly enter into the king- 
 dom of heaven." Or, as it is exprefled in ano- 
 ther evangelift, "How hardly fhall they that 
 have riches, enter into the kingdom of God !" 
 
 Now 
 
2 04 Of Covetoufnefs, SER.V. 
 
 Now, if you are truly wife, you will not 
 follow the example of this unhappy young man ; 
 but confider it as left upon record for your 
 warning : And not fuffcr the love of gold that 
 perilheth, to reign in your hearts, inftcad of 
 the love of Chrift and of God, and of the true 
 riches ; — that far more excellent, enduring 
 fubltance and. treafure in the heavens, " where 
 neither moth. nor rufl: doth corrupt, and whera 
 thieves do not break thro' nor deal." Th^ 
 inordinate love of riches is abfoKitely incon-j 
 flftent with- chriftian fobriety. There is hardly 
 any furer evidence of a fordid and infane mind 
 than this: So far is it from being compatible 
 with a truly fober one. 
 
 It is not the defign of thcfe fcriptural coun- 
 fels and warnings refpc^ting riches, thnt you 
 fhould have abfolutely no regard for them ; 
 much lefs, that you ihould wholly ncgle<^l all 
 worldly afiairs, bufmefs and commerce, under a 
 pretence. of being heavenly-minded: A notion 
 which fomc lazy people, and dreaming cnthufiails 
 have efpoufed ; thinking to be fubfiiled in idle- 
 nefs by the labor and alms of others. Wealth 
 is the gift of God, and confidcrcd in fcripture as 
 one of thofe worldly blelTmgs, for which men 
 ought to be thankful to the Father of lights. It 
 is therefore, tho' a trial, yet a real good ; and not 
 ;to be abfolutely dcfpifed. In the pofleflion of 
 a(wife and good man, it may conrribute not only 
 to the comfort of his own life ; but enable him 
 to do much good in the world in divers, ways, 
 particularly in the honourable capacity of God's 
 
 almoner 
 
SER. V. Of Covet otiffjefs, 201J 
 
 almoner to the poor : While fools, or wicked 
 men, are often the more unhappy themfclves, 
 and do hurt to others, by means of thofe riches 
 which they abufe. Solomon recommends an 
 honefl: induftry, as the natural and appointed 
 means of providing a comfortable livelihood ; 
 faying, " Go to the ant, thou fluggard; confider 
 her ways, and be wife : Which having no guide, 
 overfeer, or ruler, provideth her meat in the 
 fummcr, and gathereth her food in the harveft.'* 
 The apoftle Paul fays, as from the Lord, that 
 *^ if any will not work, neither fhould they eat." 
 There is much more to the fame purpofe in the 
 new tcftament : And it would be a great per- 
 verfion of our Saviour's words — " Labor not for 
 the meat that pcriiheth ;" — " Take no thought 
 for the morrow ;" — and fuch-iike admonitions, 
 to underlland them as prohibiting that prudent 
 care and diligence, in order to provide for 
 ourfelves, and " that we may have to give to 
 him that needcth," which are pofitively enjoined 
 in many other parts of fcripture. 
 
 Th e true fenfe of fcripture upon this heid, 
 is in general this : That tho' you ought to be 
 induftrious in fome honeft courfe of life, and to 
 be thankful to God, if he bcftows riches upon 
 you ; yet you are always to regard this world, 
 and the perifhing riches of it, in due fubordina- 
 tion to the other, and to thofe far greater and 
 better things, which God has promifed to them 
 that love him : — That you fhould not be immo- 
 derately fet in the purfuit of riches, or gripe 
 them too fafi: when acquired, fo as to with- 
 hold 
 
2o6 Of Enthufiafm. SER. V. 
 
 hold your alms from the proper objects of it : — 
 That you fhould not truft in them, but in the 
 living God, who " giveth us richly all things to 
 enjoy :" — That you fhould make fuch a wife 
 and reafonablc ufe of them, as is agreeable both 
 to nature, and to the will of God ; and be ready 
 to part with them at his call, in hope of a better 
 and more enduring fubftance ; even thofe things 
 that are " above, where Jcfus Chrift fitteth at the 
 . right hand of God." Neither are you to ima- 
 gine yourfelves fober-minded, as ChrilHans are 
 obliged to be, till the temper of }'Our minds is 
 conformable to fuch fober maxims as thefe : 
 For there is nothing in them that favours, in the 
 leaft degree, ol Jupetjiition or enthnjtafm ; which 
 are fo far from being the chara6teriftics of a 
 fober mind, that they are dirc6lly repugnant 
 thereto. And this leads me to obferve more 
 particularly, in the laft place, what was hinted 
 in the former part of this difcourfe, viz. 
 
 XVI. That all enthu/tajlic notions, and 
 fuperjlitious praiticcs, ftand in oppofition to 
 chriitian fobriety ; and ought to be guarded 
 againft. A fober mind is not, furely, an in- 
 fane, fanciful, over-heated or raving one'; but 
 a found, compofed and rational mind ; a mind 
 well-informed with the knowledge of God, 
 and of true religion ; and, upon rational prin- 
 ciples, or proper grounds of convi<51-ion of the 
 truth, excellency and importance of chrifti- 
 anity, firmly attached to it, as it was preached 
 by Chrift and his apoftles. All enthufiaftic 
 rants and conceits, all fuperftitious notions and 
 
 prafliccs , 
 
SER. V. Of Enthufiafm, 207 
 
 practices ; I mean, all fuch as are warranted 
 neither by reafon, nor by the holy fcriptures, 
 are therefore repugnant to fobriety. 
 
 That fobriety of mind ought to be confi* 
 dered in oppofition to all fuch fancies, and reli- 
 gious madnefs, is very obvious from one paflage 
 of fcrlpture at Icaft, directly in point. It is in 
 the Afcs of the apoftles,t and was referred to 
 before. We there find the apoftle Paul giving 
 a particular account of his converfion to the 
 Faith of Chrift, before King Agrippa, and Feftus 
 the governor ; apologizing for himfelf, and fpcak* 
 ing of the truth and evidences of chriftianity. 
 *' And as he thus fpake for himfelf, Feftus faid 
 " with aloud voice, Paul, thou art hefide thyfelf ; 
 " much learning doth make thccmadJ' Whether 
 Feftus fpake fmcerely or ironically about the 
 apoftle's learning, is not at prefent material : It 
 is evident that he thought him now difordered 
 in his mind, and a religious, raving enthufiaft. 
 Upon which the apoftle calmly and refpe^fuUy 
 replied, " I am not mad^ moft noble Feftus ; but 
 " fpeak forth the words of truth 2Si^fohern€fs** 
 In which anfwer, you perceive that fpeaking the 
 words of " truth and fobernq^," ftands in oppo- 
 fition to the reproachful charge as to his being 
 " befide himfelf" and '* mad." One obvious 
 remark upon this piece of hiftory, is, that men 
 of dark and depraved minds rnay mif-call truth 
 and fobernefs, madnefs : For fuch men receive 
 not the things of the fpirit of God ; which are 
 fooliftintfs and madnefs to them. This^ how- 
 ever, does not in the ieaft invalidate, but rather 
 
 confirms 
 
 t Chap. XXVI. 24, 25„ 
 
2o8 .Of EfitlmJIafm. SER. V/ 
 
 confirms the other obfervatlons 'that real eiithu- 
 fiafm, or religious madnefs, a(5lually (lands in 
 oppofition to true fobriety of mind, how often 
 foevcr one may be m'ljlaken for the other. 
 
 If therefore, you afpire to be fober-mindcd, 
 you are always, and in all things, to be govern- 
 ed by right reafon, truth, rational evidence, and 
 the genuine doftrines and duties of chriflianity ; 
 and to be upon your guard as^ainft all wild no- 
 tions and conceits ; all fuperftition and enthufi- 
 afm, whether in principle or in practice. — Tho* 
 there have been times and places, wherein it 
 feemed, by the preaching chiefly in vogue, to be 
 an eftablifhed maxim, that people, and particu- 
 larly the young, mufl: be firll: put " beflde them- 
 felves," and made " mad," by a furious applica- 
 tion to their paflions, with little or no folid 
 inftruction to their minds, in order to make 
 them fober! Yea, fobriety of mind feems to 
 have been thought by many, to confift chiefly 
 in an heated imagination, in wild, unfcriptural 
 fancies, and in fuch confcquential prafticcs, both' 
 in rcfpcifl: of religion, and the affairs of common 
 life, as are directly repugnant to all true 
 fobriety, or a found mind. And young people 
 need to be particularly cautioned againlt thcfe 
 delufions and infatuations; being, through in- 
 experience, the warmth of their blood, and 
 the ftrength of their paffions, peculiarly expofed 
 to them ; efpccially when recommended to them 
 either by a very foft and delicate, or a tragical, 
 boiflerous and outrageous addrefs. 
 
 Superstition 
 
SER. V. Of Entlmfiafm. 209 
 
 Superstition and enthufiafm are not, in- 
 dexed, commonly confidercd as vicious^ or any 
 ways crhnhiiil in their nature; but rather only 
 as innocent human infirmities. But it is not 
 eafy to fee, why they Ihould be treated with fo 
 much tendernefs, except in fome particular cafes, 
 wherein they appear to have their origin in cor- 
 poreal difordcrs. When this is the cafe, the 
 fubjefts of them are to be pitied, like other 
 unhappy people under a total or partial diftrac- 
 tion, arifing from fimilar diforders in the animal 
 frame. But fuch cafes as thefe being excepted, 
 they are real and great vices of the mind; I 
 mean, where-evcr they are found in a great degree. 
 For they (Irongly imply a criminal mifufe of the 
 undcrftanding, and of the word of God ; which, 
 being rightly ufcd, would effectually prefervq 
 people from chefe errors and delufions. A per- 
 fon that makes fuch ufe of his reafon, and of 
 the holy fcrlptures, as he ought in duty to make, 
 never did, never will, never can fall into the 
 errors of a raving, wild enthufiafm ; fo contrary 
 to ail true fobricty, and fo fruitful of mifchief 
 in the world. For all which mifchiefs the en- 
 thufiafl" is as much accountable, as the drunkard, 
 and the man whofe ano;er has got the better of 
 his reafon, are for the diforders and outrages 
 committed by them rcfpedively. 
 
 Enthusiasts are commonly full of pride, 
 felf-conceit, wrath and bitterncfs. All their 
 dreams and reveries are facred with them, all 
 divine : And they who dare to contradict or 
 difpute them, are of cQiifequence hereticks, un- 
 P converted, 
 
1 m Of Enthufiafm. SER. V, 
 
 cdtfvcfted, wicked men, the enemies of God. 
 Hence rafh judging and condemning : Hence 
 fatal breaches in families, amongfl: neighbours, 
 in churches, in civil focieties : Hence envying and 
 llrife, and every evil work. Enthufiafm is gene- 
 mlly outrageous and cruel as the grave, under a 
 pretence of zeal for religion and the glory of 
 God. They who are poffefTed of this evil fpirit 
 in a great degree, commonly think they can nei- 
 ther fiy nor do too much againll: thofe, upon 
 whom, in the pride and naughtincfs of their 
 hearts, they have waged war, as unorthodox ene- 
 mies to the moft High: Conceiting that by 
 *^ killing them, they would do God fcrviee." 
 Almort all great enthufiafts evidently difcover a 
 difpofition to be perfecutors, and to deftroy their 
 oppofers, if they dared, and had it in their powder: 
 Unhappily miflaking a kind of polTeflion for in- 
 fpiration, and the lofs of humanity for the acqui- 
 iition of a divine nature ! 
 
 Enthusiasm has, perhaps, been productive 
 6f as much evil in the world, as the molt flagrant 
 and acknowledged immoralities: Yea, it leads na- 
 turally and dire6lly to fuch immoralities ; as was- 
 intimated before. It is dire611y the reverfe of 
 " the wifdom that is from above," in its nature 
 and effe<51:s ; tho' miftaken for it. It is neither 
 pure, nor peaceable, nor gentle, nor eafy to be 
 entreated ; it is not full of mercy, or of any 
 good fruits ; it is not without partiality, nor 
 without hypocrify ; neither are the fruits of 
 righteoufncfs fown in peace by enthufiafts, but 
 the feeds of all unrighteoufnefs, in divifions and 
 
 difcord. 
 
SER.V. Of Enthufmjin. ^ii 
 
 difcord. What dreadful confufions and calami- 
 ties enthufiafm has fometimeS occafioned, nearly, 
 if not quite to the overturning of kingdoms, \% 
 known to thofe that are convcrfant in hiftory. 
 And let me add, that if our own country has di- 
 vers times fmce the firR: fettling of it, been the 
 wretched theatre of fuch-like diforders and mife- 
 ries in a great degree, it will render my giving 
 you a very particular caution againft enthufiafm, 
 the more expedient. Let me therefore, in the 
 fear of God,, and in fricndfhip to you, warn you 
 never to forget that you are reafonable creatures. 
 There is nothing, which is not founded in 
 reafon, truth and nature, and in the holy word 
 of God, which is the higheft reafon, that in any 
 meafure defcrves the name of religion. You 
 are always to make the holy fcriptures the rule 
 both of your faith and pracftice, exercifing youf 
 bell reafon in difcovering the true fenfe thereof; 
 never admitting any thing as religious truth or 
 duty, but what is agreeable thereto ; and let me 
 add, giving your chief attention to the plain, in- 
 difpurable doctrines and duties of chriftianity, 
 which are certainly o^ the grcateft importance. 
 The obfcrvation of thefe counfels will, by the 
 blelTmg of God, be a fufficient fecurity to you 
 againfl: all enthufialHc, fuperftitious notions and 
 pradiices ; fo contrary to fobriety of mind, 
 and of fuch fatal confcquence, as has been 
 reprefentcd. 
 
 Thus, my beloved young brethren, I have 
 
 particularly mentioned, and warned you againfl:, 
 
 fome of the principal of thofe follies and vice^, 
 
 P % thofe 
 
212 General Cowifels SER. V. 
 
 thofe finful excciTes and irregularities, both in 
 principle and pra^lice, which ftand in oppofition 
 to chriftian fobricty. An ugly, deformed picHiure, 
 fet by the fide of a fair and beautiful one, ferves 
 as a foil thereto ; making its beauty the more 
 confpicuous, and recomjiicnding it to the beft ad- 
 vantage. It is therefore hoped that what has 
 been fiid of irreligion, folly and vice. In this and 
 my lad: difcourfe, will ferve to illuftrate and re- 
 commend to you that pure and undcfiled re- 
 ligion, which was explained to you in fomc 
 preceeding ones. If any of you have unhappi- 
 ly, heretofore, preferred vice to virtue, and i]ii- 
 piety to godlinefs ; it was doubtlefs, in part at 
 lead, becaufe you did not clearly difcern the real 
 beauty of the one, and the deformity of the 
 other. I have endeavoured to place them both 
 in fucha light, that you can hardly help doing 
 it now, unlefs the god of this world has fadly 
 blinded your eyes, lell: the light d the glorious 
 gofpel fhould appear to them. May He that 
 at firfl: faid, " Let there be light ;" and at whofe 
 word it '* fhined out of darknefs, flilne into all 
 your hearts, to give you the knowledge of his 
 glory, in the face of Jefus Chrlft 1" 
 
 I HAVE endeavoured faithfully, and in the 
 plainefl manner, by God's bleffing concurring, to 
 lead you to the knowledge and love of the truth, 
 free from all human inventions, refinements, and 
 commandments of men, whatfoever ; in humble 
 imitation of the holy apo[l:le,who faid, — *' Seeing 
 " we have received tills miniftry — we faint nor : 
 " But have renounced the hidden things of dif- 
 
 " Konefty, 
 
SER.V. and Warnings, 21^ 
 
 *' honefty, not walking in craftinefs, nor hand- 
 *' ling the word of God deceitfully ; butbyniani- 
 ** feftation of the truth commending ourfclves 
 " to every man's confcience in the fight of God/'f 
 If you are convinced in your own confcicnces, 
 as I doubt not but you are, that 1 have been re- 
 commending to you nothing but fober truth, 
 and fober religion : If you arc alfo perfwaded, 
 that I have been warning you againft nothing 
 but what is contrary to found doftrinc, and to 
 chriftian fobriety, from a lincere defire of your 
 eternal happinefs ; then take heed how you re- 
 jed thefe friendly counfcls and vv^arnings. For 
 in fuch a cafe, " he that dcfpifeth, dcfpifeth not 
 man, but God." — If you are wife, you will be 
 -wife for yourfelves ; but if you fcorn, you alone 
 fliall bear it!" 
 
 How you have lived in times paft, is beft 
 known to God and to yourfelves. If I certainly 
 knew that any of you had been often and grofly 
 guilty of any of the crimes, which have been cen- 
 lured in this and ihe foregoing difcourfe, as I do 
 not ; yet you may be affured, that I am fo ten- 
 derly concerned for your reputation In this 
 world, as well as for your happinefs in the next, 
 that I fhould not, without the grcateft reluctance, 
 fpeak of it by way of reproof and rebuke, in this 
 public manner. However, if any of you are 
 confclous to yourfelves, that you have not hither- 
 to walked according to the laws of chriftian fo- 
 briety ; I mufi: admonifh you to repent of all 
 your violations of them ; and to bring forth fruits 
 P 3 meet 
 
 t 2 Cor. VI, I; 3.. 
 
^l^ General Coimfels, <bc. SER. V. 
 
 Ijieet for repentance, by forfaking 3^our paft fins, 
 and living foberly, rightcoufly arid godly for the 
 time to come; that fo you may Aand acquitted 
 in the great day, inftead of being " condemned 
 with the world." 
 
 Let me, on the other hand, exhort thofe of 
 you that are already fobcr-mindcd, to perfcverc in 
 well-doing ; to grow in grace, and in the know- 
 ledge of our Lord and Saviour Jcfus Chrif} ; and 
 to perfed holinefs in the fear of God — " Finally, 
 ^' brethren, whatfoevcr things are true, whatfo- 
 -^' ever things are honeft, whatfoevcr things are 
 •^* juH-, whatfoevcr things are pure, whatfoevcr 
 *' things are lovely, whatfoevcr things are of 
 " good report ; If there be any virtue, if there 
 *' be any praife, think of thcfe things. Thofe 
 " things which ye have both learned, and re- 
 ** ceived, and heard — do; and the God of peace 
 •** fhall be with you."f 
 
 t Ept- Chap. IV. 
 
 SERMON VI. 
 

 Sermon VI. 
 
 Young Men exhorted to Sobriety by vari- 
 ous Confiderations, T^/z. (i.) Of the 
 Reafonablenefs thereof. (2.) Of thejr 
 religious Education. (3.) Of the coa- 
 ftant Goodnefs of God to them. (4.) 
 Of his corre6live Vifitations. (^.) Of 
 their Vows and good Refolutions ih 
 Times of Trouble. (6.) Of the inwarjd 
 Peace attending Sobriety. (7.) Of the 
 Efteem and Honor which it procures.^ 
 
 TITUS IL 6. 
 
 Young Men like wife exhort to be fober- 
 minded. 
 
 MY young brethren, in die firft difcourfe 
 upon this fubjed, a variety of obferv^- 
 tions were made upon the text, by way 
 of introdu<^ion to the main defign. 
 
 In the two next difcourfes, the nature of chrif- 
 tian fobriety was fomewhat diftin<5tly explained, 
 and curfgrily recommended to you. 
 
 P 4 In 
 
'^ 1 6 ToungMen exhorted to Sobriety, SER.VI. 
 
 , In the two lafl: difcourfcs, fomc of the many 
 fins, follies and criminal excefTcs which are con- 
 trary to fobricty, were particularly mentioned to 
 you ; from all which you were warned to abftain. 
 
 I HAVE fpoken of nothing as a truth to be 
 believed, or a duty to be praftifed by you, as a 
 branch of this fobriety, without afhgning fonie 
 reafon or rcafons for it, how briefly foever. 
 Neither, on the other hand, has any thing been 
 mentioned as repugnant to fobriety, without of- 
 fering fomething to your confideration, by way 
 of diflwafive from it. So that I have, in c^ct\, 
 been exhorting you to be fober-minded, while 
 my profeffed defign was rather only to explain 
 what is intended thereby, and to fhew you what 
 is inconfident therewith. But it has been my 
 intention all along, by the will of God, 
 
 Thirdly, More largely and (lilHnftly to ex- 
 hort you to this fobriety of mind, and to dif- 
 fwade you from the contrary. 
 
 I SHALL, accordingly, now proceed to this 
 branch of my defign, by laying before you fuch 
 confiderations and arguments of various kinds, as 
 may be effectual to perfwade you to be fober- 
 minded, by the blefling of God concurring ; or 
 elfe, if they are difrcgarded, will leave you the 
 more inexcufeable. Which I pray God, may not 
 be the cafe with any of you : Though it' it,fliould, 
 it will be nothing that is unufual ; — nothing but 
 "what often happened of old, under the preach- 
 ing of the apoftles themfelvcs, who were fo enoi- 
 nently faithful to God, and to the fouls of men. 
 Confcious oi: this fidelity, they left the event, the 
 
 Jticcefs 
 
SY^Nl.YoungMen exhorted toSobriety, 217 
 
 fuccefs of their labour of love, with God ; in full 
 afTurance of his gracious approbation, whatever 
 that might be. Whether their hearers received 
 and relifhed tlie word preached, to their falva- 
 tion, or difreliflied and reje^-ed it, to their 
 deftru6lion ; yet they knew their own conduct 
 with refpe<fl: to both, would be acceptable to 
 God, who is pleafed with the faithfulnefs of his 
 fcrvants, whether fuccefsful or not. Thcfe are 
 the fentiments, which one of the chief of the 
 apoftles exprelTes in the following words : *' Wc 
 *' are unto God a fweet favour of Chrift in them 
 " that are faved, and in them that perilh. To 
 '* the one we are the favour of death unto 
 *' death ; and to the other the favour of life 
 " unto life — For we are not as many which 
 *' corrupt the word of God ; but as of fincerity, 
 '* but as of God, fo fpeak we in Chrift." f 
 
 Let me briefly premife a few things here, be- 
 fore I proceed to the propofcd exhortation. And, 
 
 I. An exhortation to fobriety, implies the ufe 
 of argument, of fober and folid reafons, addelTed 
 to the undcrftanding. General counfcls, or loud, 
 pathetic exclamations, addrcfTed folely to the 
 pafTions ; or merely calling upon people to be 
 fober-minded, without fuch intelligible motives as 
 are adapted to influence a reafonable mind, docs 
 not deferve the name of chriftian exhortation : 
 It is but empty harrangue and declamation ; from 
 which no good and lafting effeds can be exped- 
 ed, how much foever perfons may be moved 
 and agitated thereby for a time. I fliall there- 
 fore confider you as reafonable creatures ; and 
 
 make 
 
 t 2 Cor. Ch. II. 
 
2 1 8 YoungMenexhortedtoSohnetyS!E^,y}:, 
 
 fi>^e ufe of fUjCh arguments and confideratlons, 
 ^ are adapted to work upon a rational mind. 
 
 2. These argurnents will be of a gcqeral 
 nature; refpe(5ling fobriety of mind in that large, 
 comprehensive fenfe, in which it was explaiped 
 \n the preceeding difcourfes, rather than any 
 iingle branches of it. For the particular parts 
 pr branches thereof, Jiave had fo much faid 
 upon them refpeftjvely already, that it is the lefs 
 neceffary to infift upon them now. And it will 
 te more expedient and ufeful, to urge upon you 
 fobriety of fnind in general, confidcred as coa- 
 taining all tKofe particulars that have been fepar 
 rately fpoken of. 
 
 3. Tho' fome of thefe arguments will be o£ 
 lefs weight than others ; yet none of them, it is 
 hoped, will be unworthy to be mentioned in a 
 grave difcourfe, or undeferving of your regard. 
 There is nothing of any real weight, that can 
 be faid upon this fubjeft, but vrhat may properly 
 claim attention, in proportion to that weight. 
 And it muft needs be, that in a great number of 
 arguments for fobriety, there muft be a differ- 
 rence in refpc<ft of their importance : They 
 cannot alt be of the fame, or equal force ; tho' 
 they may all be according to truth, nature, 
 reafon and fcrlpture. Some of thofe which J 
 ihall offer to your confideration, are, I think, a? 
 y^eighty as the heart of man can conceive ; an4 
 none of them, I hope, fuperficial, fancifial or 
 iimfolid. But you ihall judge of them yo^r- 
 iejves : For^ I neither claim nor defire a Mind, 
 implicit deference to any thing which I fay, even 
 
 from 
 
SERNl.ToungMen exhorted to Sobriety, 2 1 9 
 
 from the young ; but aim at giving you rational 
 conviction : Without which there can be no 
 religion, whether in principle or pradice, be- 
 coming reafonable creatures ; nor, confequently, 
 any thing that deferves the name of chriftian 
 fobriety, either in the young or the old. 
 
 4. These arguments will have a primary 
 refpeCl to thofe perfons, that are not yet fober- 
 minded ; being defigned and adapted both to 
 ^waken and to encourage fuch ; to iliew them, 
 on one hand, the fatal confequences of perfc- 
 verlng in their finfu) courfes ; and on th^ 
 other, the reafbnablenefs, ^nd many adyantagee 
 of fobriety. But, 
 
 5. Tho* the following confiderations wJD 
 be chiefly adapted to the flate of the vicious ; 
 yet they may be of life to all thofe perfons, 
 whether old or young, that are already fober- 
 minded ; by confirming them in the faith and 
 praftice of religion ; by encouraging them to 
 " go on unto pcrfc<51ion ;" and fhewing them 
 the danger, either of a total or partial decline 
 from *' the right ways of the Lord." It is 
 hoped, there are fome of the young amongft us, 
 that are truly fober-minded ; who may yejt 
 greatly need encouragement and confii'mation \\x 
 the faifh, ^nd in the continued praftice of theif 
 duty. Neither would 1 have it fuppofed, tha^ 
 \ conclude there are none fuch, becaufe 1 addrefs 
 ipayfelf more efpecially to thofe unhappy young 
 men that are, or may be, of ^ contrary charafter. 
 
 These 
 
220 Chrijiian Sobriety SER. VI. 
 
 These things being premifed, my young 
 brethren, what 1 would firfl: of all propofe to 
 your confideration, is, 
 
 I. That this fobiiety, confidcrcd in on» 
 entire view as it has been explained, is a moft 
 teafonable thing. Reafon is a noble prerogative 
 which God has given you ; whereby you are 
 diftinguiflied from the fowls of heaven, and 
 from the beafi: of the field y from the horfe and 
 mule which have no under (landing. It lliould, 
 therefore, be your ambition^ an ambition truly 
 laudable, to a<^ up to your rational characflcr in 
 all refpecfts ; and never to degrade or dlfhonor 
 yourfelveS) by a condu<n: repugnant thereto. 
 This, in general, you will all readily acknow- 
 ledge. And, to apply it to the grand point in 
 view; what is there, — what can there be, fo 
 rcafonable, as that you fhould be fobcr-minded, 
 or truly religious ? This is the fum of human 
 reafon, of human wifdom, reduced to practice : 
 For which caufc, in the writings of Solomon, 
 wifdom is only another name for religion, or 
 fobriety ; and folly, only anotlicr name for 
 irreligion and vice. There is nothing that 'dc- 
 fcrves the title of wifdom, in comparifon of the 
 former, which fo much excels every thing elfc 
 that pades under the fame name ; — nothing 
 which deferves the title of folly, in comparifon 
 of the latter, which fo much furpa^Teth all other 
 folly. So the wife man explains himfclf, when 
 he fays, " the foolifhnefs of fools is folly ;" i. e. 
 the folly of irreligious, wicked men, is em- 
 phatically folly, the greatcft that can be con- 
 ceived 
 
SER. VL reafonable in itfclf. 221 
 
 ceived of: All other folly Is a kind of wrfdom, in 
 comparlfon of this. On the other hand, all other 
 pretended wifdom is but folly, in comparifbn of 
 knowing God and keeping his commandments. 
 
 None, certainly, but a fool, can fay in his 
 heart, " There is no God." And if there be a 
 God, the Creator and Lord of all, perfeft in 
 power, wifdom, righteoufnefs, &c. is it not 
 evidently a moft reafonable thing to love, reve- 
 rence, honor, truft in and obey him, even with 
 all the heart, foul, ftrcngth and mind ? What 
 greater folly, what furer mark of infanity can 
 there poflibly be, than to contemn or difregard, 
 to affront and difobey the only living and true 
 God ? Will you abufe language fo much, as to 
 call any One that does fo, a reafonable and wife 
 man ! Moreover : If Jefus Chrift, the Son of 
 God, came into this world to enhghten, to re- 
 deem and fave it, according to the fcripture- 
 account, of which there is rational, conclufive, 
 abundant evidence ; then, certainly, you are 
 bound in reafon to believe in him; to refpe^and 
 honor him in the high relation of a " mediator 
 between God and men ;" to fubmit yourfelves to 
 his teaching and authority, to believe his words, 
 to trufl: in him, and to obey all the laws of his 
 kingdom, or the commandments of God as 
 promulgated by him, in the name, and by the 
 authority of the Father. What can be more, I 
 will not now fay, wicked and impious, but more 
 irrational and foolifli, than either to rejedl thofe 
 many " infallible proofs," which there are of 
 ChrilFs divine n-ulTion, and the truth of hiy 
 
 gofpei, 
 
2 2 2 Chrijl'tan Sobriety SER. VL 
 
 gofpel, 6r to defpife him, and to difobcy his com^ 
 mandments, which are fo holy juft and good I 
 
 There are, comparatively fpeaking, but few 
 things required of you as duties, in and \)y the 
 gofpel, but what even the light of nature fhews 
 to be fuch ; but few things forbidden as finful 
 thereby, but what even your own reafon and 
 confciences might tell you, are wrong and crimi- 
 nal. This is true of all the moral precepts and 
 prohibitions of the gofpel ; which arc far the 
 greater part. The rcafonablcncfs of ihefe, con- 
 fideredin their own nature, independently of any 
 revelation, is obvious to thofe who will duly at- 
 tend to them. 
 
 As to the other commandments of the gofpel, 
 "which do not belong to the head of moral pre- 
 cepts ; the things required or forbidden in them, 
 are moftly fuch as have a clofe and immediate 
 connexion with the truth of ChriPrianity fpecula- 
 tively confidered; or with the doctrine concern- 
 ing Jefus Chrift, the redemption of the world by 
 him, his refurrecTion, afcenfion into heaven, the 
 power committed to him by the Father, and his 
 future coming in glory to judge the world. So 
 that if this fcriptural account of things is true, as 
 it moft certainly is, tlie rcalbnablenefs and fitnefs 
 of what is required in the gofpel in confequence 
 of, and as grounded upon them, is plain and un- 
 deniable. If there are any exceptions, theymuft 
 be thofe two pofitive inftitutions of the gofpel, 
 baptifm and the Lord's fupper. For as to public 
 (bcial worfliip in general ; the rcafonablcncfs there- 
 of has been acknowledged by all civilized na^ 
 V tior.s ^ 
 
SER.VI. reafonahk in iffelfl 2 2g 
 
 tions : None but an athicfi-, or mere lavage, can- 
 even doubt the propriety of it. And as to thoft? 
 two pofitive precepts ; to fay the leaft, there i>s^ 
 nothing abfurd, nothing irrational in them. Nay, 
 there is an apparent propriety in them, when con-^ 
 frdered with relation to their known, declared? 
 ends : One of them, baptifm, as a vifible fign of 
 our dedication to God in Chrift, and both an 
 emblem and mean^ of that death to fin, of that 
 hewnefs of life, and that moral purity, to which 
 tve are called by the gofpel, " thro' fanfliflcadon 
 of the fpirit unto obedience ;" from whence it is 
 called, in this cpiftle to Titus, ** the wafhing of 
 regeneration," and joined with the " renewing 
 of the Holy Ghoft/'t The other of thefe inlH- 
 tutions, the Lord's Supper, is a commemorative 
 rite of that mofl: wonderful and Interefting event, 
 the death of the Son of God upon the crofs, irl 
 human flefh, for the falvation of finful men; 
 And It is, at the fame time, a natural memento, 
 both of the grace of God to us, and of the obli- 
 gations which we are under to loveand obey him. 
 The Lord's Supper, being confidered in this {crip- 
 tural light, is evidently a very decent, proper and 
 rcafonable inftitution ; adapted, in its nature, to 
 anfwer the moft excellent moral ends ; fuch ends 
 as all but athiefts mull acknowledge to be im- 
 portant ; i. e. if gratitude and love to God, righ- 
 teoufnefs, charity, purity, and univerfal holinefs^ 
 are of any importance. 
 
 It appears then, my young brethren, That 
 that Ibbriety of mind to which you are exhorted, 
 
 confiftlng 
 t chap. III. 5, 
 
2 24 Obligations anfing SER.VL 
 
 confining in a due regard to God, to JefusChrlft, 
 and to the divine commandments, according to 
 the faith and reqiiifitions of the gofpcl, is, in the 
 whole of it, highly reafonable; the moil: rational 
 thing in the world. I would not, on any ac- 
 count, exhort you to do what is un reafonable in 
 the leaft degree ; either to believe things without 
 proper evidence of their truth, or to ad abfurd- 
 ly and irrationally in any other refpefl. To be- 
 lieve God's word and to keep it, is, furely, nei- 
 ther of thefe. There is abundant proof of 
 whatfoever you are exhorted to receive as reli- 
 gious truth : And that pious, holy and virtuous 
 life, to which you are called, is the moil: fit, 
 decent and rational life, that any man on earth 
 can lead. Neither can you reject the gofpel, or 
 live a life of impiety, fin and vice, without con- 
 tradicting, in the moft difgraceful, the moil 
 difhonorable manner, that reafon which God 
 has given you, and on which you may juilly 
 value yourfclves. I fhall therefore clofe this 
 head of exhortation, with the words of the 
 apoftle Paul : *' I befecch you therefore, bre- 
 " thren, by the mercies of God, that ye pre- 
 " fent your bodies a living facrifice, holy, and 
 " acceptable unto God, which is your reason- 
 
 " ABLE SERVICE." f 
 
 II. The far greater part of you, if not all, 
 have, thro' the goodnefs of God, been favoured 
 with a virtuous and religious education. You 
 have, even from your childhood, been inftruc^ed 
 in ds^e great and fundamental principles of re- 
 •x' ligion, 
 
 f Rom. XII. I. 
 
SER. VI. from Education. 225 
 
 ligion, both natural and revealed. I might 
 fay to you as the apoftle did to Timothy, 
 then a young man, that " from children 
 " you have known the holy fcriptures, which 
 " are able to make you wise unto falvation, 
 *' through faith which is in Chrift Jelus ;" — 
 thofe fcriptures which, having been given by 
 infpiration of God, are profitable for dodrine, 
 for reproof, for correction, for inftruclion in 
 righteoufnefs ; that you might be perfcc^f, and 
 throughly furnifhed unto all good works. 
 Having been dedicated to God in your bap- 
 tifm, you were early taught to read thcfe in- 
 flruflive, facred pages, according to the lau- 
 dable practice of this country ; receiving at 
 once, or together, the firfl: leffons of piety and 
 of human literature. You have alfo, proba- 
 bly, often heard the facred oracles read in the 
 families in which you were brought up, in 
 the fchools which you frequented, and in the 
 houfe of God. You have had the principal 
 doctrines and duties pertaining to godly fo- 
 briety, often incultated upon you by your pa- 
 rents, your fchool-mafters and your miniflcrs, 
 in private and in public. You have had " line 
 *' upon line, and precept upon precept." I 
 may add, that many of you at leaft, have had 
 virtuous and good examples fet before you ;— 
 examples of godlinefs and chriflian fobriety, 
 in the families in which you were brought up. 
 Now thcfe are great favours in providence, 
 by which you are laid under fome fpccial ob- 
 ligations to be fobcr-mindcd, in addition to 
 Ct thofe 
 
226 Obligations ariftng SER. VL 
 
 thofc which arife from the reafonablenefs of 
 the thing itfelf^ in its own nature. Your 
 guilt will of confequence be greatly aggrava- 
 ted, if you fhould not know God and Jefus 
 Chrift ; if you Ihould not remember your Cre- 
 ator, honor, love and obey him, after having 
 been thus inllrui^ed, admoniflied, and train- 
 ed up in the way that you flioutd go, from 
 your early childhood. Thofe unhappy per- 
 fons who were born and brought up in pla* 
 ces, where the light of the gofpel does not 
 fhine, or at beft (bines but with faint, broken, 
 and juft-glimmering rays ; — where they have 
 .had far lefs and fewer advantages for know- 
 ing and <d,Qv^g their duty, than you have en- 
 joyed ; (which is the cafe of much the grea- 
 ter part of the young men now in the chriftian 
 world :) Such perfons as thefe, I fay, though 
 really inexculable if they are not fober-mind- 
 ed, are yet far lefs criminal, lefs culpable in 
 the fight of God ^^x\C\. man, than you will be, 
 fhould you continue in the pradice of vice and 
 folly, after having enjoyed thefe fupeiior re- 
 ligious advantages. I pretend to no peculiar 
 fagacity or penetration : But I know {o much 
 of" the human heart, and the power of natural 
 confciencc, that I fcruple not to fay pofitive- 
 Jv, That that faithful witnefs for God which 
 is in you, tcftiiies to the truth and juHice of 
 what I here fay, if you lend me fo much of 
 your attention, as barely to underfland it. 
 
 You know, my beloved young brethren, 
 and cannot but know, that you are laid under 
 
 peculiar. 
 
SER. VI. from Education. 22 j 
 
 peculiar, and very rtrong obligations ro fo- 
 briet}^, by the advantages of your birth, 
 childhood and youth, before-mentioned ; and 
 that your guilt will be proportionably aggra- 
 vated in the fight of God, to whom all hearts 
 are open, and by whom all adions, with 
 their particular circumftances, are weighed 
 in an equal ballance, if inftead of being lober- 
 minded, you fhould perfevere in vice and im- 
 piety. Let me therefore exhort you ferioudy 
 to confider of this matter ; not only while 
 you are here prefent before God, but after 
 you are gone from his houfe. If you &a\y 
 refle<^ upon thefe privileges of your birth and 
 education, and having the things which be- 
 long to your peace, fo early and frequently 
 inculcated upon you ; it cannot but have 
 fome good influence upon your minds, and 
 future behaviour. And, for your warning 
 not to contemn and difregard thefe things, lee 
 me remind you of the fad and fhameful con- 
 feffion of a foolifli, heedlefs and oblHnate 
 young man ; with which I clofe the prefent 
 argument. It runs thus : " How have I ha- 
 *' ted inftrudion, and my heart defpifed re- 
 " proof ? and have not obeyed the voice of 
 *' my teachers, i\or inclined mine ear to them 
 *' that inftruded me ! f" 
 
 III. If you reflect upon the gocdnofs of 
 
 God to you in your daily frefervatkn^ cr in 
 
 the courfe of his common -providence ; fhis will 
 
 Q^ 2 have 
 
 t Pror. Chap. IV. 
 
2 28 ObU^atmis arijtng from SE R . VI . 
 
 have a tciidency to make you fober-minded. 
 The goodnefs of God, even in this view of k, 
 ought to lead you to repentance ; which is 
 the principal end thereof. Ever fjnce you 
 were fo fearfully and wonderfully made by 
 him in the womb, and from your birth to the 
 prefent time, you have been call upon him as 
 your guardian, your fupport, your friend, 
 your Father. He has daily loaded you with 
 his benefits, and crowned you with loving- 
 kindnefs and tender mercies. How numerous 
 are the biellings which he hath beftowcd up- 
 on vou : From how many evils and dangers 
 has he delivered you, during your feeble in- 
 fant Hate, in childhood, and in your riper 
 years ? 
 
 Now% God having thus protc61cd, nouridi- 
 cd and brought you up as children ; may not 
 heaven and earth well be alloniOicd, if you 
 continue to " rebel againlt him, " inliead of 
 making him that return of gratitude, love and 
 obedience, which is fo juftly required of you I 
 This is a plain and very forcible argument : 
 Nor can it fail to have great weight in your 
 minds, if there is any gratitude and ingenui- 
 ty in thcn-i. But as this is a very common ar- 
 gument, I will not enlarge upon it ; but dole 
 ir by Reminding you of a folemn ex popula- 
 tion of the apodlc, relative to the point- — ► 
 " Dcfpifcft thou the riches of his goodnefs, 
 " forbearance and long-fullcring ; not know- 
 *' ing^jhat the goodnefs of God leadeth thee 
 " to repentance ? But after thy hardncfs and 
 
 " in^pcnitent 
 
SER. VI. God^s daily Gooclnefs. 229 
 
 *' impenitent heart, treafurefl^ np unto thy 
 " fclf wrath, again ll the day of wrath — V'X 
 
 IV. No T w I T H s T A N D i N G thc good neis 
 and kinchiefs of God to you, in the common 
 courfe of his providence, it is likely that he 
 h s often reproved^ warned and correBsd you, 
 by the vifications of that fame wii'e and gooil 
 providence ;— by ficknefs, by the -death of pa- 
 rents, or near relations, friends and compar- 
 flions ; or by other afflielive and grievous 
 difpenfations. Now all thefe things are to be 
 conlidered as kind chailenings and admoni- 
 tions to you ; deHgned in providence to awa- 
 ken you to ferious reflexion, and as one means 
 of begetting in you that true wifdom and fo- 
 briety, to which you are exhorted. And wirl 
 you " defpife the chadening of the Lord \ '"* 
 This were, in fome rcfpc(^ls, an evidence of 
 "rjciter (tubbornels OiW'\ hardnefs of heart, thai 
 
 1 
 
 defpifjiig the more obvious efiecis of hi-s good- 
 nefs : I fay, the more obvious eifeds of it ; bc- 
 caufe thefe are as trit^y the eftecis of divine 
 goodnefs, as any knowR and acknowledged 
 ble/hngs. You have had fatliers of your Heih, 
 to whom you gave reverence when they cor- 
 reeled you : Should you not much rather 
 give reverence, and be in fubjeciion to the 
 Father of your (pirits, under his correcting 
 liand, that you may live ? They, pcffiibly, 
 ibmetimes corrected you after their own plea- 
 ihrc, to gratify a fudden, tranfjent relentminii,, 
 rather than with a truly parental kindnef^-., 
 Q. 3 ■ that 
 
 \ Rom. Ch. II. 
 
230 Obligations arijing from SER. VI. 
 
 that 3^011 might become the vvifcr and happier 
 thereby. But when God correds his children, 
 his offspring, it is always kindly meant for 
 their profit ; that they may be taught to fear 
 and obey him ; that they may become parta- 
 kers of his hohncfs, and macle wife unto fal- 
 yation. 
 
 How highly cnlpable will you then be, if 
 you refufc to " hear the rod and him that 
 appointed it r" — if you defpife, not only the 
 goodncfs of God in the common prefervarion 
 and bounties of his providence, but in the 
 corredive vifuations of it ; and will not learn 
 righteoufncfs and fobriety thereby ; but go 
 on hardening your hearts againft the fear of 
 the Almighty ! Let me dole this head of ex- 
 hortation therefore, with the words ol Solo- 
 mon — " He that being often reproved, har- 
 •' deneth his neck, Ihall fuddenly be defiroy- 
 *' Qidi^ and that without remedy. f" 
 
 V. It is probable that molt, or all of you, 
 in QQW-Q^mJcaJons cS a anger and diflrejs, when 
 you apprehended death was not lar Irom you, 
 have had your confcieiices greatly alarmed. 
 On thcfc occafjons your foolilh and finful 
 courles have probably been brought to your 
 remembraiice, fo as to fJl ycu \\ ith anxiety 
 and guilty fears. At thefe times you have 
 doubilcfs had your hearts and eyes turned to 
 G( d, if you dared to lock up to him, in im- 
 p( nunate deiiies and prayers for mercy rnd 
 prclervation ; accompanied with fccret pro- 
 • rnijes 
 
 \ Prov. XXIX. I. 
 
SER.VI. Divine CorrcSIio77s, 231 
 
 iwfes and folema vow! of amendinent, and of 
 devoting yoarfelves to the fervice of God, if 
 you might be fpared a while longer. I be- 
 lieve there are, comparative!}^, but few per- 
 fons, old or young, cfpccially amoi'-.gd thofe 
 who have been religioudy educated, but what 
 have had experience offuch feafonsof diilrefs, 
 a wakening, and fear ; and of fuch workings 
 of confcience, fuch vows and good rciola- 
 tions at thofe tirnes. 
 
 For ex:ample : People arc getisrall)^ thus 
 alarmed in times of contagious and mortal 
 ficknefs ; when they fee then* friends and ac- 
 quaintance carried away " as with a flood,*' 
 and efpecialiy when they themfelves are, by 
 ficknefs, brought " nigh unto death." Such 
 reliections as the above-mentioned, are ufu- 
 ally awakened in vicious pcrfons, on thefe 
 occafions. They that arc, by their ofHcc, 
 called often to the beds of the fick, as their 
 advifers and comforters, have frequent oppor- 
 tunities, without being inquijitive, to be in- 
 formed of their true fentiments in thefe ferious 
 hours. And the fentiments ufually cxprcfTjd 
 at fuch times by wjcked men, and not iin- 
 Gommonly even by the good, corrcfpond 10 
 thofe words of the pialmilt in his ficknels : -- 
 " Surely, every man is vanity .^ — -Hear mv 
 " prayer, O Lord, and give ear unto my cry, 
 " hold not thy peace from my tears— O fpa'c 
 '' me, that I may recover ilrength, before I 
 " go hence, and be no more." They alio 
 tfe^t go down to the fea in Ihips, that do bu- 
 Q. 4 finefs 
 
232 Obligations arijing from S E R . VI. 
 
 finefs on the mighty waters, and are acquain- 
 ted with the perils attending that way ot life, 
 know the fears and diftrefTcs often occafioned 
 thereby. They are defcribed in one of the 
 pfalms, thus • — '* The Lord commandeth, and 
 raifeth up the flormy wind, which hfceth up 
 the waves — They mount up to the heavens, 
 they go down to the depths ; their foul is 
 melted becaufe of trouble — and they are at 
 their wit's {i\\(\. Then they cry unto the 
 Lord in their trouble."' — There are fometinies 
 alio Ilorms, tempcds and perils by land, 
 as well as on the feas, at which moll: people 
 are greatly alarmed ; and have thtir thoughts 
 and defires turned for a time, towards God 
 and religion, in prayers, vows and pious re- 
 folutions. Earthquakes are almcfl: univerfal- 
 ly terrifying ; and we all in general know the 
 fentiments of people on tlicfe occafions, by 
 repeated obfervation and experience. There 
 are alfo the dangers of war ; and many other?, 
 which are common in ihe courfe of human 
 life. On all which occafions, the generality 
 of people are in a degree of perturbation and 
 fear ; imploring the divine prefervation, and 
 making luch-like promiles and refolutions as 
 have been mentioned. 
 
 Now, let me alk you feveral ferious qucf- 
 tions, my young brethren, relative to thefe 
 tirnes of danger, fear and anxiety. In the 
 firtt place then, have you not had experience 
 of fuch feafons yourfel'ves : — if not of all, yet 
 at Icaft of lumc of them ? And were not your 
 
 fentiments 
 
SER. VL Fows in "Trouble, 233 
 
 fcntimcnts on thcfc occafions, fuch in gener- 
 al as have been mentioned ? Were not your 
 coufciences troubled within you ? Did you 
 not greatly fear death, and the confequences 
 of it ? Did you not, at lead filently, implore 
 God's fparing mercy, with vows of eternal 
 gratitude and obedience to him ? Taking this 
 for granted, let me afk again ; Muft you not 
 even now acknowledge, that thole were rea- 
 fonablc reflexions ; and that, in general, you 
 had jufl: caufe for them ? Were they not the 
 refult, the dictates of nature, and of I'ound 
 reafon, tho' not the eflec:!: of long premedita- 
 tion ? Or do you now confider them all as 
 weak, childifh fancies, and fuperfiitious ima- 
 ginations \ You cannot think them (b, unlefs 
 you fuppofe that all thoughts of God, religion, 
 virtue and vice, and of future rewards and 
 punifhments, are alfo childifh, fuperftitious 
 fancies. I have too good an opinion of you, 
 to lufpcd the latter ; and muft therefore 
 conclude, that you fuppofe you had fome 
 proper ground for fuch apprehenfions as thofe 
 mentioned. Let me then alk you again. 
 Whether God was not kind and gracious to 
 you, in hearing your cries at thofe times, and 
 faving you from thefe dangers I Have not ma- 
 ny of you reafon to think, that if you had 
 then been taken out of this world, according 
 10 your fears, you would now have been 
 miferable in another ? And do you not think, 
 that you ought forever to bear in remem- 
 brance, both thofe perils, and thefe mercies 
 
 and 
 
2 34- Obligations arifing from SER. VI. 
 
 and deliverances ; together with your vows 
 and good refolutions, To as to liilfil them, by 
 living foberly, rightconfly and godly in the 
 world ? If you Ihould forget or break thc(e 
 promifes and vows, or continue to live 
 unmindful of God and your duty, would not 
 this be a great aggravation of your guilt I Or, 
 tho' you fnould be thus forgetful and ungrate- 
 ful ; yet do you not fuppofe that God re- 
 members thefe things, to call you to an ac- 
 count another day ? And if he Ihould do fo, 
 what excufe, what apology, what tolerable 
 plea could you make for yourfclves I 
 
 These, my young brethren, are indeed 
 ferious queftions ; but they arc not fuperfti- 
 dous or fanciful ones : Neither can they be 
 thought fo by any, excepting thofc who are 
 {q hardened in intidelity and vice, as to con- 
 ceit that every thing which is grave and feri- 
 ous, or which fuppofes the truth of religion, 
 ought to be diicardcd under the name of 
 fupcrftition — Know then, that your vows 
 and promifes are upon record in heaven ! Be 
 afTurcd alfo, that your fmful and ungrateful 
 violations of them are 'io like wife ; and will 
 never be erafed without repentance and re- 
 formation, — • except, perhaps, when your 
 *' names arc blotted out of the book of life," 
 and " from under heaven 1" ' O then, forget 
 Bot the day of your calamity ; forget not your 
 vows ; forget not the i'paring mcicv of God 
 to you ; lell another time of didrcfs and an- 
 guilh fiiould come upon you even '' as a 
 
 whirl- 
 
SER. VI. P'ows in Troubk. 235 
 
 whirlwind ;" when tho' you fliall call upon 
 him, he will not anfwer !— I fliall clofe this 
 head of exhortation, by reminding you of the 
 condqd of the royal pfalniifl: ; his grateful 
 remembrance of God's favors in times of 
 trouble, and of his own vows therein : An 
 example worthy of your fober attention and 
 imitation' — " The forrows of death compaf- 
 fcd me," fays he, " and the pains of hell gat 
 hold upon me : I found trouble and forrow. 
 Then called I upon the name of the Lord — - 
 
 Lord, I befeech thee deliver my foul ! Gra- 
 cious is the Lord, and righteous ; yea, our 
 God is merciful — rl was brought low, and he 
 helped me. Return unto thy red, O my foul ; 
 for the Lord hath dealt bountifully with thee. 
 For thou haft delivered my foul from death, 
 mine eyes from tears,and my feet from falling. 
 
 1 will walk before the Lord in the land of the 
 living — \ will pay my vows unto the Lord, 
 now in the prcfence of all his people." And 
 again, in another pfalm : " I will pay thee 
 my vows which my lips have uttered, and my 
 mouth hath fpoken when I was in trouble. 
 I will offer unto thee burnt-facrifices," &c. 
 
 VI. The -peacti oi your oivn mincls, which is 
 far more defirable than any earthly enjoy- 
 ments, effentially depends upon the fobriety 
 of them ; or, in other words, it depends up- 
 on your being truly wife and virtuous, and 
 living fuch an holy, reafonable life as I am 
 recommending to you. There is no other 
 life agreeable to the fupcrior, and mofl: cx.- 
 
 CCliCiit 
 
236 Sobriety attended with SE R . VI . 
 
 celient part of human nature ; none that 
 yields luch folid fatisfaclion to the ;«/«^,- — -the 
 principal, the only Icat of rational happinefs. 
 Any other kind of life, i. e. any finful, pro- 
 iligate one, muft be unhappy, becau(e irra- 
 tional ; becaufe it is contrary to the light and 
 dictates of the mind, or to natural conlcience. 
 Pride, envy, malice, covctoufnefs, and all o- 
 ther vicious paflions, are in their own nature 
 deftrudive of human felicity : They at once 
 pollute, poifon and torment the foul. And 
 befides : No man, unlefs you fuppofe him a 
 right down atheill, fuch an one as is hardly 
 to be found in the world, or a perfon quite 
 ftupified and abandoned, can lead an impious, 
 vicious life, without being fclf-condemned ;— 
 without having his own reafon and confcicncc 
 againrt him, and being, fometimes at Icaii, 
 under apprehenfions of the juft and awful dil- 
 pleafure of the Almighty. All men in general, 
 efpecially thofe that have been educated in the 
 belief of the chrillian revelation, have their 
 ferious hours ; — their times of reflexion, in 
 which they cannot, if they would, avoid 
 thinking of God and their own ways ; of 
 their duty, and what the habitual violation of 
 it muft terminate in at lad. No man can live 
 always in a frolick ; or in fuch an uninter- 
 rupted courle, either of worldly bulinefs, or 
 of pleafures and amufements, that grave and 
 ferious thoughts will not at times force them- 
 felves upon him. And whenever they do fo, 
 then the wicked man kaows,and feels himfelf 
 
 to 
 
SER. VL Peace of Mind. 237 
 
 to be, what he adually is, a wretch ; a felf- 
 accufed, felf-condemned criminal, prefaging 
 ill his confcience, a light which " lighteiieth 
 every man that cometh into the world," his 
 fiULire condemnation at an higher tribunal. 
 So that even in the midft of jollity, laughter 
 and criminal indulgences, the heart of fuch 
 men is often forro wfulj whether yau a fee fud- 
 den gloom appearing upon their faces, or not. 
 How wretched are they then, at other times! 
 Consider then, the unhappy Hate of fuch 
 a man ; of One, vvhofe only refuge from 
 confcious fhame and dilhonor, from guilty 
 fears and anxiety, is in bufinefs, diverfions or 
 deep ; — in flying from thought, in flying as 
 it were from himfelf ! Which yet he cannot 
 always do fo effccliially, but that trouble will 
 purfue him from buGnefs to the banquet, 
 to places of riot and guilty pleafure : Nor 
 will it leave even his fleep unmolefled. For 
 when he faith, " My bed fhall comfort me, 
 my couch fliall eafe my complain: ; " then he 
 is " feared with dreams, and terrified with 
 vifions. " X Bat confider, more efpecially, 
 the miferable condition of fuch a man in times 
 of adverfity and danger ; fuch as were fpoken 
 of under the preceding head : When he is 
 forced more direclly upon ferious reflexions 
 on life and death, on another world, and a 
 judgment to come. Where is then his refuge, 
 his fLipporr, his confidence and " flrong 
 tower " \ At thefe times he can no longer 
 
 cheat 
 
 X Job. Chap. VII. 
 
238 Sobriety attended with SER. VI. 
 
 dieat and delude himfclf by bufinefs or 
 diverfions, into an imaginary happincfs : 
 The fool's paradifethen vanifheth quite away. 
 Shall he therefore, when he is no longer per- 
 mitted to enjoy this, confole himfelf with the 
 thoughts of God and his providence ; and, 
 " in the multitude of his thoughts within him," 
 have his '' foul delighted with thefe divine 
 comforts " ? Alas ! thefe reflexions are com- 
 monly the mofi: difpiriting, the moft gloomy 
 find tormenting of any, to a wicked man in 
 adverfity ; they arc themfelves the principal 
 fource of his diilrefs. So that putting wicked 
 men upon fuch a method to get comfort, is 
 much like comforting a felf-condemned male- 
 fa^lor in prifon, by reminding him of his 
 approaching trial, and the equity of his judge ! 
 When Paul preached of rightcoufncfs, tempe- 
 rance and judgment to come, the guilty Fa:lix, 
 even in the height of his profperity and glory, 
 trembled on his tribunal before his poor pri- 
 foner. This Ihews the great power of natu- 
 ral confcicnce ; and, how truly wretched 
 and miferable thofe perfons are, who live in 
 the pradice of known fin and vice, whatever 
 pains they may take, and how artful foever 
 they may be to difguifc it. So that thefe ob- 
 fervations of the prophet, are founded in na- 
 ture and experience, and are maxims of eter- 
 nal truth — " The wickcdarelike the troubled 
 " fea, when it cannot refl:,whofe waters caft 
 " up mire and dirt. There is 110 peace,faith 
 " my God, to the wicked ! " 
 
 Consider 
 
SER. Vr. Peace of Mind. 239 
 
 Consider now, on the other hand, the' 
 inward peace and happinefs, which naturally 
 attend fobriety, or the belief and practice of 
 true religion, according to the " glorious gof^- 
 pel of the blefTedGod." A lincere chriflian's 
 reafon and confcience are his friends and ad- 
 vocates ; approving and juftifying his general 
 couiTe of life to himfelf. He has the teltimo- 
 ny of a good confcience ; and the confe- 
 quence hereof is, that he confiders God him- 
 felf as his friend. For " if our own heart 
 condetrin us not, " fays the apoflle John, 
 " then have we confidence towards God. " 
 And the apollle Paul, " Our rejoicing is this, 
 the teftiiTiony of our confcience, that in fnn- 
 piicity and godly fi ncerity, not with flefhly 
 wifdom, but by the grace of God, we have 
 had our converfation in the world. " ■ The 
 fnicere believer, or real chriftian, has " flrong 
 conlblation," even " all joy and peace in be- 
 lieving. " His hopes, like the wife man's 
 houfe, are founded upon a rock, the " rock 
 of ages } " and will not be beaten donvn by all 
 the rains and floods, the winds and ftorms of 
 adverfity ; tho' they may fometimes hQfiakefu 
 
 Such hope in God, as is the natural con- 
 fequenceof a fober mind refting itfelf on the 
 divine promifes ; or, of pure and undefiled 
 religion : Such hope in God, I fay, at once 
 heightens all the joyful fcenes and occurents 
 ot human life, and brightens every gloomy 
 one. Great peace have they that love, — that 
 iincereiy love the law of God, and nothinof 
 
 ihail 
 
240 Sobriety attended with SER. VI. 
 
 Ihall offend them : *' The work of righteouf- 
 nefs Ihall be peace, and the eiTe6l of righte- 
 oufnefs, quietnefs and alTurance forever." Be 
 afTured that our blefTed Saviour did not delude 
 or amufe his difciples with a fallacious pro- 
 mife, and the expe6lation of an imaginary, 
 fanciful or unfolid happinefs, when he faid, 
 " Peace I leave with you, my peace I gire 
 unto you : Not as the world giveth, give I 
 unto you. Let not your heart be troubled, 
 neither let it be afraid." And again : " If ye 
 love me, keep my commandments. And I 
 will pray the Father, and he fhall give you 
 another Comforter, that he may abide with 
 you forever ; even the Spirit of truth — I will 
 rot leave you comfortlefs,." — Thefc promifes 
 like him that made them, are faithful and 
 true ; And whoever will make the experi- 
 ment, by an hearty, unrcfervcd dedication of 
 himfelftothe fervice of God in Chrid, fhall 
 £nd them fo ; altho' it once appeared a myfte- 
 ry even to one of the apoflles, '' how our 
 Lord would manifeft himfclf to them, and not 
 unto the world. " * Though a ftedfaft ad- 
 herence to the doctrines and precepts of 
 Chrill, in oppofition either to Pagannilm, Ju- 
 daifm, or the Antichriftian corrupters of the 
 gofpel, may fometimcs be the occafion of out- 
 ward trials and affliclions ; yet thole wlio 
 have had the honeily and fortitude of mind 
 to Hand thefe trials, have, in no time or age, 
 found themfelves forfaken of God : B'Jt could 
 
 fay 
 
 » Jchr: XIV. 22. 
 
SER. VL Teace of Mind. 241 
 
 fay experimentally with the great apoftle — ^'Blef- 
 " fed be God, even the Father of our Lord Jefus 
 " ChrKl:, the Father of mercies, and the God o£ . 
 " ail comfort ; who comfortcth us in all our 
 *' tribulation — -For as the fufferings of Chrift 
 *' abound in us, fo our confolation aboundeth 
 ^' by Chriil." t 
 
 Let me therefore exhort you to be fober- 
 minded, by thefe very weighty confiderations : 
 That this is the way to enjoy true peace of mind, 
 and a fubflantial happinefs in this world, w^hatever 
 crolfes, difappointments and outward afflictions 
 you may meet w^ith : And, on the other hand, 
 that if you continue in the pra6lice of folly and 
 wickednefs, you will be full of difquictude with- 
 in, and truly wretched whenever you dare to 
 reflcd on your flate, whatever outward profperi- 
 ty may attend you. I will accordingly clofe this 
 head of argument, by reminding you of the 
 words of the royal pfalmill: — " There be many 
 *' that fa/, who will fliew us any good? Lord, 
 ^' lift thou up the light of thy countenance up- 
 " on us. Thou haft put gladnefs into my heart, 
 *' more than in the time that their corn and their 
 " wine increafcd. I will both lay me down in 
 " peace, and (leep : For thou, Lord, only makeft 
 *' me dwell in fafcty."J 
 
 VIL As by being fober-minded, or truly reli- 
 gious, you will beft fecure inward peace and com- 
 fort ; fo you will alfo beft confult your credit and 
 reputation in the ivorhl -, at Icaft in the. opinion 
 of thofe, w^hofe judgnVent is moft worthy of 
 R regard ; 
 
 t 2 Cor. I. 3, 4, 5. t Pfalm IV. En^. 
 
2-VJ2 Sobriety reputable SER. VI. 
 
 rcgird : I mean, all truly wife and good men ; 
 all who arc of a round mind thcmfclvcs. ** The 
 righteous is more excellent," and therefore more 
 honourable alfo, *' than his [unrighteous] neigh- 
 bour :" He is fo in rcafon and nature ; he is fo 
 Ijkewife in the cflimation of all rcafonablc and 
 good men. For It is one chara<!leriH:ic of a citizen 
 of Zion, that *' in his eyes a vile [or wicked] 
 perfon is contemned ; but he honourcth them 
 that fear the Lord." 
 
 This is not, indeed, an argument of fo great 
 weight, as thofe which have been mentioned 
 before, and as others which are to be mentioned 
 hereafter : And people, as is well known, may 
 be far too defirous of " that honor that comcth 
 from men." But yet this is in itfelf a rational 
 motive, and often ufed as fuch in the holy fcrip- 
 tures. You ought, doubtkfs, to have fome 
 concern for your reputation amongft men, the* 
 always in fubordination to the " honor that 
 cometh from God." For " a good name is 
 better than precious ointment." This is of real 
 importance to all men in general, and particular- 
 ly to young men juO fetting out in the world. 
 Their prefent intercil: depends very much, and 
 fometimes chiefly, upon their ehara(!-ter. A 
 young man uho has no fenfe of Ihame, or no 
 regard for his own honor and reputation, is in 
 a fair way, not only for univerfal contempt, 
 but ruin. And, as vas faid before, fobriety of 
 mind and manners is, according to the cftablifh- 
 ed courfe of things, the mod effedual means of 
 fecuring a good name amongft men. 
 
 But 
 
SER. VI. and honourable, 245 
 
 But you will lay, perhaps, " However excel- 
 lent a thing religion may be in itfeif ; however 
 worthy oF honor, and how much foever fome 
 perfons may extol it ; yet the greater part of 
 mm kind, and thofe with whom One muft be 
 chiefly concerned, are foolifli and vicious. 
 They do not elteem a perfon the more, foivie of 
 them the lefs, on account of his fobriety. 
 Many will rather ridicule and feoff at him, 
 than honor, fpeak well of or befriend him, for 
 his religion and virtue." To ftrengthen your 
 objcftion againfl: my prefent argument, you may 
 poliibly add, "That even Tome kings, governors 
 and governments, after iffuing proclamations for 
 the encouragement of piety and virtue, with 
 affurances of fhewing the moft countenance, and 
 giving the preference to thofe perfons, who 
 fliould be found to pradife them ; and of dif- 
 countenancing thofe of a contrary chara<5]:er, 
 have, in many infknces, notorioufly difappointed 
 the public expectation by a contrary conducfl ; 
 by courting, care/ling and preferring the mofl 
 vicious, worthlefs and fordid, and frowning up- 
 on, or at beft neglecling, men of known virtue 
 and fobriety." 
 
 This is a pretty heavy charge upon the 
 world : But as it naturally occurs by way of 
 objeftion to what was before afferted, I lliall 
 confider, and endeavour to invalidate it, as far as 
 is confillont with truth and jullice, or, without 
 '' fpeaking wickedly for God." The following 
 obf-Tvations, I imagine, will lliew that this 
 objection has much lefs v/eight in it than you 
 R 2 may 
 
244 Sobriety reputable SER.VI. 
 
 may think ; and leaves my argument all the 
 force that it was fuppofcd to have. 
 
 I. It muft be allowed thit piety and virtue 
 are far from being honoured fo much in the 
 world, as they ought in rcafon to be. But put 
 the matter upon the worft fuppofition that can 
 be made : — Suppofe that thofc who honor ndi- 
 gion in their hearts, or think the better of the 
 virtuous and fober for being fo, are very few in 
 comparifon of thofc who inwardly dcfpife both : 
 Yet, upon this moft unfavourable fuppofition, let 
 mc afk, Which is the mofl- to be defired, the ap- 
 probation and edeem of the /ir?^ wj/^and knoiv- 
 vig^ who judge of things according to nature, 
 truth and propriety ; or that of a vail: multitude 
 ofyoo/jand madmen, who are really ignorant 
 what true worth, excellency and honor confift 
 in? If you were painters, ftatuaries or architefls; 
 if you were poets, muficians or orators; and not 
 riches, but reputation was your principal end, 
 would you not be ambitious of pleafing the beft 
 judges, the greated: maftcrs in thefe noble arts, 
 rather than vaft ignorant multitudes, who had 
 neither fkill, tafte nor judgment in them ? And 
 fo in all other arts and profeflions, if you had a 
 view to reputation only, not gain ? Doubtlefs 
 you would. The application of tliis to the point 
 in hand, is eafy. It there were but three, two, 
 nay, but one wife and good man in the world ; 
 but one who diftinguiflied rightly betwixt per- 
 fons or charafters, and honoured virtue and fo- 
 bricty, you ought in reaf^n to covet the appro- 
 bation and eltecm ot that one man, more than 
 
 thai 
 
SER. VI. and honourable, 245 
 
 that of the whole ignorant and wicked world be- 
 fide : Efpecially when you refleft, that his judg- 
 ment is ratified in heaven, by Him that has faid, 
 *' Them that honor me, I will honor ; and they 
 " that defpife mefhall be lightly efteemed." But, 
 2. The fuppofition here made, is very injuria 
 ous to the world. For there are great numbers 
 of people in all chriftian and proteftant countries, 
 and particularly in our own, who are fincere 
 lovers of virtue and religion ; and who accord- 
 ingly elteem thofe that pra(^ife them, far more 
 than they do the vicious, profane and dilfolute. 
 The proportion which the good bear to others, in 
 point of number, cannot be determined : But, 
 that it is very confiderable, cannot be denied 
 without great uncharitablenefs. And if you are 
 f(3ber-minded, you may depend upon the efteem 
 of rhcfe in general, ^o far as you and your cha- 
 rafters are known to them. All ;he truly virtu? 
 ous and good, efteem and honor pcrfons of the 
 fame chara(^l:er, as fuch. And whenever it feems 
 to be otherwife, it is becaufe they do not know 
 them to be fuch ; but are under a miftake as to 
 their character, either becaufe of fome particular 
 opinions which they may hold, that are fuppofed 
 to be inconfilknt with piety, or on fome other 
 account. But thefe cafes being excepted, which 
 are very rare amongft the truly wife and fober ; 
 all good men in general actually love and honor 
 one another. If they ever diflike each other, it 
 is not, confidered under their real chara(n:ers as 
 virtuous and pious, but their mijlaken chara^ers 
 as vicious or impious, that they do fo. 
 
 R 3 3. There 
 
246 Sobriety reputahk SER. VI. 
 
 3. Th ere are many more people who honor 
 virtue in others, than pra^life it thcmfelvcs. By 
 what I have read and obfcrvcd, there is a very 
 general reL',ard paid to religion and virtue, even by 
 vieiovis men. There is a witnefs for God and 
 religion in the breafts of very vi-icked perfons; 
 wnich caufes them, in fome meafure, to efteem 
 and rever^ nee that virtue in others, which they 
 have not the refolution and integrity to pra<^tife. 
 Bcfides : Their own intereft, which, you may be- 
 fure they love and regard, naturally leads them, 
 fome particular cafes being excepted, to form 
 connexions, at Icaft in affairs of commerce and 
 bufmcfs, with the fober, honeft and virtuous, 
 who, they know, will not wrong and deceive 
 them ; rather than with perfons of openly profli- 
 gate, or fufpe^led morals. Even knaves cannot 
 ordinarily trufl: knaves with their intereft ; but 
 they can and do, much oftener and more freely, 
 trufb men of approved virtue and integrity with 
 it. When good men are dcfpifed or difliked by 
 the bad, it is generally, if not always owing to 
 one or other of the caufes following. Some 
 good men are, perhaps, of unpopular fentimenrs 
 in religion ; and hypocritical zealots for the 
 cflablifhed orthodoxy in any country, may diflike 
 them merely on that account. Other good men 
 may have a tin<5ture of fuperflition, enthufiafm 
 or fournefs ; or they may have fome perfonal 
 oddities, fmgularities, or an uncouth behaviour ; 
 fome dific^reeable appendages of their religion, 
 or fome natural imperfections attending them in 
 a degree that is not common. Either of x\\dc 
 
 things 
 
SER. VI, and honourable, 2 Ay 
 
 things may create a diflike, and kind of averfion 
 to them, even in the minds of thofe, who at the 
 fame time cannot but elleem them, confidered 
 as men of flncere piety and virtue, or ftripped of 
 thofe blemilhcs and impcrfedions. It mull: far^ 
 ther be allowed, that bad men, whether in high 
 or low ftations, may occafionally have an aver- 
 fion to the wife and honeft, confidered as 
 ftanding in oppofition to their unrighteous, am- 
 bitious and avaricious defigns. In which cafes, 
 however, it is more properly faid, that they have 
 an inordinate and criminal love to their intcreft', 
 or to power and worldly honors, than that th<?y 
 have any real diflike to thofe good meri, confi- 
 dered as fuch : For they rather eftcem them in 
 their hearts, even while they would be glad to 
 have them out of their way. Thus alio bad 
 men, v/hether of high or lozv degree, may occa- 
 fionally have fome airty jobs, and -wicked -work 
 to do, in which none will fcrve them, except 
 dirty^ {ying, " Icud fellov/s of the bafer fort;" 
 whom they carefs for that very end, while they 
 frown upon, and keep at a dillance from, honeil: 
 men : Not becaufe they inwardly efteem the 
 former, or difiike the latter, as fuch. For thofe 
 they IHU defpife, wjiile they employ them mfuch 
 luork, and thefe they honor in their hearts, tho' 
 they will not do, but rather objlruft it. As pro- 
 fane and vicious as the world is, there are in facl 
 but very few, if any perfons in it, fo abandoned 
 as to hate or defpife a good and virtuous man, 
 only for being fo ; nay, as not to have an in- 
 ward cfteem for him, and a fecret contempt for 
 K 4 thofe 
 
248 Sobriety reputahk .SER.VL 
 
 thor^ that are of profligate principles and morals. 
 So that if you are truly pious and virtuous; ef- 
 pecially if your religion is open and manly, free 
 from fupcrfHtion, fournefs and enthufiafm, and 
 from any great fmgularitics and oddities, you 
 may depend, not only upon the refpe^l and 
 cfleem of all the wife and virtuous in general, but 
 alfo upon that of the foolifli and vicious, with a 
 very few exceptions, Whereas, on the other 
 hand, if you are vicious and profligate, you may 
 be afTured that you will be fecretly defpifed, not 
 only by the good, but even by the generality of 
 the wicked thcmfelves. 
 
 4. As to what was faid in the obje(^ion, about 
 men of bad morals being countenanced in fome 
 countries, while the virtuous and good have been 
 neglected, after public edicts or prochnnatlons 
 which gave reafon to expcd the contrary ; this 
 is eaflly to be accounted for upon the principles 
 laid down above — Either ihe true charaflers of 
 thefe perfons rcfpeftively,, were not known ; or 
 elfe the promoters of the former, and ncgle<ftcrs 
 of the latter, had fome particular liniltcr and dif- 
 honourable ends to anfwer by fuch a conducT: ; 
 which has doubtlefs fome times been the cafe — 
 But, by the way, there cannot be a clearer telti- 
 mony given to the elteem and honor that are ac- 
 tually due to religion, in the opinion of the 
 world, or of that dif- approbation and contempt 
 which are due to vice, than fuch public a(5ls, 
 edicts or proclamations for the encouragement of 
 the former, and for difccuntenancing the latter ; 
 how often foevcr the world has been deceived in 
 
 pa fir 
 
SER. VI. and honourable, 249 
 
 paft ages, by the honourable, excellent and royal 
 AUTHORS of them — Tho' in all governments, 
 other chxnmftances being alike, thofe perfons 
 who v/erefuppofed to be the wi/ejl and beji^ have 
 in general actually had the preference given 
 them, in all ages. 
 
 5. Another undeniable proof of the gene- 
 ral elteem there is in rhe world for virtue and re- 
 ligion, is hypocrijy. How many perfons, tho* 
 wholly deftitute of the reality, " the power," yet 
 put on the '^ form of godlinefs," merely for the 
 fake of their credit and reputation in the world ? 
 If an homely bird decks herfelf out in the rich 
 plumage of the peacock, it is doubtlefs in order 
 to make a better appearance in the eyes of fpec- 
 tators, than fhe could in her own — Wicked men 
 know, that if they appear in their own proper 
 colours, they muft be contemned, if not fhunned 
 and detelled by mofi: people ; even by thofe that 
 are in the fame *' cage of unclean and hateful 
 birds" f with them. They therefore diffem- 
 ble, turn impoflors, and adorn themfelves, if I 
 may fo cxprcfs it, with the feathers, and more 
 refpee^able plumage of religious, honeft men ; 
 that they may enjoy at once the reputation of 
 religion, and the imaginary gains and advantages 
 of unrighteoufnefs. There would be no occa- 
 fion for hypocrify, and therefore no hypocrites, 
 if wicked and profligate men were generally as 
 much efteemed and honoured as the good ; any 
 more than there would be counterfeit coin, if 
 there were none genuine, that was commonly 
 valued, and that palTcd current in the world. So 
 
 that 
 
 t Rev. XVIII. 2. 
 
250 Sobriety reputable SER. VI. 
 
 that hypocrify itfelf, that odious fin, Is, in fomc 
 fort a (landing witnefs for God and religion, in 
 all ages and countries ; as well as a proof of the 
 general efteem there is for virtue, how little 
 foever there may be of the praftice. It is a 
 tacit confeffion of the fuperior excellency and 
 honor of true religion ; and that vice cannot 
 well keep itfelf in countenance, even in this 
 wicked world, without putting on fome appear- 
 ance of virtue. And if vice avails herfelf thus 
 of the credit of religion ; yet fhe does homage 
 to her for it, tho' unwillingly. For hypocrify 
 is a kind of tribute which the former, with an 
 awkward and fhameful relucftance, pays to the lat- 
 ter, her acknowledged fuperior, from one gene- 
 ration to another, in all ages and all nations. 
 
 6. Why do you, my young brethren — ? — 
 No, 1 will not fay, You — But, why do the vicious 
 and profligate chufe fecrefy and darknefs, as the 
 fittelt occafions for perpetrating their crimes : 
 Why are they that are drunken, ufually "drunk- 
 en in the night," rather than in the day? Why 
 docs " the eye of the adulterer wait for the twi- 
 light r Why does that of the thief and airailin 
 commonly do the fame? In a word, why do 
 vicious men in general chufe to fin in fccret, ra- 
 ther than openly ; and, as far as may be, to con- 
 ceal their vices from the world, unlcfs it is, be- 
 caufe they know the world in general diflikes 
 vice, and efteems virtue ; if not practically, yet 
 in opinion ? 
 
 7. Did you ever know any perfon that was 
 addi(^ed to (lander and defamation, pretend to 
 
 reproach 
 
SER.VI. and honourable, 251 
 
 reproach another, by accufing him of loving or 
 fearing God ; — of honouring Jcfus Chrift, and 
 keeping his commandments ; — of obferving his 
 own promifes, and fpeaking nothing but truth ; 
 — of loving his neighbour as himfeif, and of 
 being honeft, fober and virtuous in his whole 
 
 converfation ? They that deal in defamation, 
 
 underftand their wicked art, and the fentiments 
 of the world, much better than to fay thefe 
 things of any One by way of reproach ; which 
 they know would be the highcft praife and 
 commendation. 
 
 8. To put this matter at once in the falrefi: 
 and flrongeii: light, let me afk you the following 
 qucftion — Suppofe you had fome mortal enemy,, 
 whom you would be glad to ruin ; and particu- 
 larly, whom you defired to fee defpifed and de- 
 tefted by mankind in general ; which do you 
 think would contribute the raoft cfFc(ftually to 
 this end, — to rep re fen t him as a wicked and im- 
 pious, a vicious, faithlcfs, debauched and profli- 
 gate perfon ; — One that neither feared God, nor 
 regarded man : Or, as One that was truly pious 
 and fober, upright and virtuous ; — in a word, a 
 fmcere chriftian both in principle and practice ? 
 If you were determined to hurt your enemy's re- 
 putation as much as you could ; if you were un- 
 der no checks or reliraints of confcicnce, and if 
 you were fure to be believed by the world, in 
 whatever you faid of him, v/hich of thefc two 
 very oppofite characters would you give the hated 
 perfon I — You can be at no lofs for an anfwer to 
 fo plain a quefUon : And that very anfvvcr, which 
 
 you 
 
2^2 Sobriety reptitable SER. VI. 
 
 you have now in your minds, fhews that you 
 are fenfible, the world in general efteems virtuous 
 and religious men, and contemns and abhors 
 thofe that are profligately wicked. You know 
 that even the bad in general, much prefer, in their 
 judgment and efteem, the former to the latter : 
 Tho' even the good are often under a kind of 
 neceflity of keeping in, having clofe connexions 
 with, and courting the vicious ; — fometimes, 
 perhaps, for valuable public ends ; but pro- 
 bably oftener, for private advantage, or for fear 
 of mi/chief [roixi fuch perfons ; as our American 
 Indians are faid formerly to have worihipped 
 the devil. An unhappy fituation ! How are 
 they to be pitied, who have fome real love to 
 virtue ; and yet are obliged, as it were, to carefs 
 the profligate, on account of their riches, power, 
 and that influence which they often have in the 
 affairs of thisfoolifh, corrupt and wicked world: — 
 I CANNOT but m.ake this one fhort reflexion 
 on the foregoing obfcrvations, viz. That from 
 them it plainly appears, that vicious men, more 
 efpecially under the light of the gofpel, are all 
 in general fcif-condejnne J ; inafinuch as they can- 
 not but acknowledge and approve the right, in 
 their own judgment and confciences, as honour- 
 able and praifc- worthy ; and yet habitually do 
 the wrong, from an evil propenfity in their na- 
 tures. To allude to the words of the apoftle, 
 they confent to the law of God, that is holy, 
 juft, good and fpiritual ; but dill themfelves are 
 " carnal, fold under fm," as bond-fervants and 
 JIaves to it ; whofe tyrannical dictates they obey, 
 
 contrary 
 
SER. VI. and honourable. 253 
 
 contrary to the light and law of the mind. For 
 that which they do, they allow not ; neither do 
 they do that good, to which they have fome faint 
 dcfire ; but what they do in a fort hate, that they 
 pra(5life — O wretched, that they are! Who, or 
 what fhall deliver them from the body of this 
 death, but " the law of the Spirit of Hfc inChriil: 
 Jefus ?" 
 
 Let me exhort you, my young brethren, du- 
 ly to confider thofe motives to true religion, 
 which have been mentioned in this difcourfe. 
 Whatever your corrupt paillons may have to 
 objefl, I know that I have a powerful party 
 on my fide in your breafts and bofoms ; I 
 mean your own confcience, your own reafon. 
 To that, and to God, the fource of all reafon, 
 light, truth and juftice, I have furely a right to 
 make an appeal from the partial, bribed, blind 
 judgment of paflion, and carnal affections. I 
 accordingly lodge -my appeal there, with them: 
 And you mufl^, whether you will or no, anfwer, 
 and give an account of yourfelves, at both thofe 
 tribunals ; — unlefs you fhould give up the caufe 
 by con fen ring, as you are exhorted, '^ to be fo- 
 ber- minded." 
 
 Let me jufl: add, with reference to the laft- 
 mentioned argument, as to your reputation in 
 the world ; that this will very much depend up- 
 on youi beliaviour in youth. The charaftcr is 
 mofi: commonly formed and efrabhfhed in that 
 ieafon of life, either as good or bad : And which- 
 ever of them it is, it will be of no fmall confe- 
 Quence to you in this world, while you are in- 
 habitants 
 
2 54 Sobriety reputable SER. VI. 
 
 habitants of it. A bad name is often of fatal 
 confcqiience to a young man juft fetting out in 
 the world, as to his intereft therein. On the 
 other hand, " a good name is rather to be chofcn 
 *' than great riches, and loving-favor, than (ilver 
 *' and gold." A good charader preferves old, and 
 creates new friends ; it is at once agreeable and 
 advantageous in many refpe<5ts. Allow me then, 
 as One fincerely concerned for your temporal, as 
 well as eternal good, to exhort you feafonably 
 to take care of your reputation and honor, by a 
 difcrete, fober and virtuous behaviour. And if 
 any of you have unhappily, by former mifcar- 
 riages, brought difgrace upon yourfelves ; lofe 
 no time, but immediately endeavour to retrieve 
 your chara<5ters, by making it manifcft that you 
 have feen your errors, and are reformed. 
 
 The world is candid enough to make fomc 
 confiderable allowances for the errors of young 
 men, if they are not obftinate in, but fpeedily 
 reform them. In this cafe, their unexperienced, 
 tender age is a powerful advocate for them : It 
 pleads fo eloquently in their behalf, that it never 
 fails to excite compafTion, and to obtain a par- 
 don for them from the world. And, what is 
 of infinitely more importance to you, if you (in- 
 cerely repent of, and forfake your evil ways, 
 God will not remember them againfl: you : He 
 will not be always wroth, neither will he keep 
 his anger forever. " If the wicked will turn 
 from all his fms that he hath committed — and 
 do that which is lawful and right, he fhall furely 
 live ; he iliall not die. All his tranfgreflions that 
 
 he 
 
SER. VI. and honour ahle. 25^ 
 
 he hath commlttd, they '^ Jhall not be mentioned 
 unto him' — With God you have a far more 
 powerful advocate than your youth ; — One 
 whom the Father heareth always, even " Jefus 
 Chrift the righteous." But ftill you ought to 
 plead, ftill to implore mercy for yourfelves. And 
 I fhall conclude this difcourfe with reminding 
 you of part of a prayer of the royal pfalmift, 
 which you might do well to conflder and imi- 
 tate — " Remember, O Lord, thy tender mercies, 
 " and thy loving-kindnefs ; for they have been 
 " ever of old. Remember not the ftns of my 
 '* jouth, nor my tranfgreflions : According to 
 " thy mercy remember thou me, for thy good- 
 " nefs fake, O Lord. — For thy name fake, O 
 " Lord, pardon mine iniquity; for it is great !"f 
 
 t Pfalm XXV. 
 
 SERMON Va 
 

 ■■>Sr' 
 
 Sermon VII. 
 
 Young Men exhorted to Sobriety, from 
 other Confiderations, viz. (8.) Of their 
 temporal Advantage. (9.) Of their Ufe- 
 fuhiefs in the World. (10.) Of thofe 
 Perfons whom they will pleafe hereby. 
 (11.) Of thofe whom they will gratify 
 by the contrary, (i 2.) Of one End of 
 Chrift's coming into the World, namely, 
 to " purify unto himfelf a peculiar 
 people," &c. 
 
 TITUS II. 6. 
 
 Young Men likewife exhort to he fiber- 
 minded. 
 
 MY young brethren, in the prececding 
 difcourfe you were exhorted to be fo- 
 ber-minded, by divers confiderations 
 and motrves, which need not now be mentioned. 
 I fhall therefore, without any repetition, proceed 
 in this exhortation, by laying before you fomc 
 other arguments ; all, of real, tho' not of equal 
 
 Avcight : 
 
^ER.Vil. Sobriety advantageous ^^c, 257 
 
 Weight : Hoping that, fot ydur own fakes, 
 you will give fach an attention to them, as 
 they may reafonably demand. Wherefore, 
 
 VIII. To be fjber-minded will be molt for 
 your advantage in this world ; moll for the 
 health of your bodies, and for your outward 
 profperity in all other refpec^fs. How this 
 tends to the peace and comfort of your minds, 
 and alfo to 3^our reputation in the world, was 
 fliewn in the foregoing difcourfe. And it 
 may anfwer a valuable end, if I can now 
 make it appear to you, that your temporal 
 felicity in other refpe6ls, very much depends 
 upon your being truly religious. Tho' this 
 is not an argument of the greatefl: weight ; 
 yet it is of coniiderable in^portance, as it may 
 remove fome prejudices againft religion, ari- 
 fing from a falfe fuppofition, that it is preju- 
 dicial to your worldly felicity. And I fliall 
 infill the longer upon this argument, bccaufe, 
 as I apprehend, it is not (o frequendy and 
 particularly diicufTed in the pulpit, as mighc 
 be for the credit, and thereby for the interell 
 of religion. 
 
 But you will obferve, that when I fpealc 
 of it as being for your interell to be fober- 
 minded, in conformify to the principles and 
 precepts of chriftianity, I fpeak with particu- 
 lar reference to the age and country in which 
 you live ; wherein this religion is publicly 
 countenanced, and generally profelTed. For, 
 no regard being hid to thefj circumftances. 
 It is fuppofeablc thit the belief, profeflion and 
 S pradice 
 
2^S Sobriety advantageous SE R . Vl L 
 
 pradice of the chriftian religion, might be 
 
 ' very detrimental to a perfon's credit and 
 worldly intereft, in that lenle of them which 
 
 . is here intended. If you lived in an age and 
 country, wherein the name of Chrift was ge- 
 nerally odious, his religion not publicly tole- 
 rated, andhis difciples, as fuch, reproached, 
 perfecutcd, fubjecled to the confifcation of 
 goods, to bonds and imprifonment ; or even, 
 
 . wherein they were not allowed the privileges 
 and liberties common to other fubjecls ; up-, 
 on this fuppofition, I fay, your godly and 
 chriftian fobricty would manifcftly tend to 
 hurt your reputation and intereft, inftead of 
 promoting them. This was the condition, 
 this the fituation, thele the circum fiances of 
 chriftians, for about three hundred years after 
 ChriO: ; till the days of the Emperor Con- 
 ilantinc the Great. The public voice con- 
 demned them as an odious, impious fe61 ; 
 
 'the laws were againfl: them ; their enemies 
 were inveterate,and had all the power in their 
 hands. The confcquence was, that they 
 Avcre denied the common privileges of men ; 
 and " whofoever would live godly in Chrift 
 Jcfus, fuffered perfecution " in one or other, 
 and fometimes many of its hateful forms. 
 Chriflians, in thole fad times, befidcs being 
 reproached for the name of Chritl, were often 
 called to fuffcr the lofs of all things ; they 
 were haled before kings, governors and other 
 magiil rates ; they were imprifoned, thrown 
 into . dungeons, lioned, impaled, crucified, 
 
 ilain 
 
6ER.VIL in this World. 259 
 
 flain with the fword, fawn in funder ; and 
 forced to fuffef unnumbered indignities and 
 tortures, merely as chridians ; not accept- 
 ing deliverance, on the condition of renoun- 
 cing the faith, and blafpheming the name of 
 Chriff'that they might obtain a better refur- 
 re6tion." And though the perfecution did 
 not' rage againfl them in the fame degree of 
 fury, during the long period before-mention- 
 ed J yet in any part thereof, it was apparent- 
 ly contrary to a man's worldly reputation and 
 intereft, to be a chriftian : As it may be even 
 at this day, in countries where the laws and 
 people in general, are againfl: the religion and 
 difciples of Chrift ; and as it may be for 
 protelfants in ronian-C2tholic countries, or 
 any others called chriftian, where there is 
 not a general toleration. 
 
 But with refpec!:!: to ourfelves, and to this 
 happy country of liberty, the cafe is quite 
 otherwife. Chriftianity is commonly profcf- 
 fcd ; the laws countenance and fupport it j 
 the government is in the hands of chrillians, 
 and chriflians enjoy fome privileges which 
 others do not. There is here a general liber- 
 ty and toleration for all to worihip God ac- 
 cording to their confciences (not a little griev- 
 ous to fome particular perfons of dark, con- 
 tracted and groveling minds.) And it is in 
 general a very reputable thing amongil us, to 
 be a pious, virtuous and good man. Now, 
 under thefe circumftances, I fay, and you 
 may cafily perceive, it is mofi for your 
 S 2 worldly 
 
2 6o Sobriety advantageous SER.VIL 
 
 worldly iiitcrcfl: to be fober-mindcd ; far more 
 fo, in all rcfpccls, than it would be to be pro- 
 fligate and impious. Let me more particu- 
 larly obferve a few things here, in order to- 
 fet the prcfent argument in a proper light. 
 And', 
 
 1. As, in thefe circumdances^ virtue and 
 religion will be a recommendation of you to 
 the edcem of people, it manifcilly tends to 
 your intcred in this refpe^l ; I mean, to what 
 is commonly called worldly gain or profit. 
 For people in general, good and bad, fome 
 few cafes being excepted, would much rather 
 trufl, and have connexions in bulinefs with 
 a fober, honefi: man, of an ellablifhed good 
 chara61er, than with a vicious and profligate 
 one, of a contrary characUr. And this evi- 
 dently tends to a perfon's intcrcft, whatever bq 
 his ftation or calling in life ; cfpccially when it 
 is confjdered, that the wifer and better part, 
 and thofe who ordinarily have it moft in their 
 power to fervc and befriend you, will be 
 more particularly difpofed to do i'o, from 
 real regard ; while others, for their own in- 
 rereft, will rather employ, or have concerns 
 with an honeit man, ceteris paribus, than w iih 
 one of no religion, or of bad morals. 
 
 2. As to public ports of honor or emolu- 
 ment, for which fome of you, perhaps, ci- 
 ther do, or may in time Hand as candidates ; 
 it is to be hoped that, all other circumrtances 
 being alike, yourkiiown intcgritv, and good 
 behaviour in life, would be fome recommen- 
 dation 
 
SER. VII. in this World. 261. 
 
 dation of you, and procure a preference. 
 Certainly it would, under any tolerably wile 
 and good adininillration of government ; ef- 
 pecially in thofc governments which have a 
 great mixture of the popular form, and in 
 countries where there are no iniquitous tefis -^ 
 as in our own. Let me add, that if we have 
 formerly, in certain inilances, known perfons 
 of infamous characters preferred to magif- 
 rracies, or toother honourable and lucrative 
 oHic^s, to the neglect of virtue and merit ; 
 yet I (hould be extremely loth to fuppofe that 
 this is cither now a common thing amongft us, 
 or will be lb hereafter. 
 
 3. If we fuppofe th€ providence of God 
 governs the world, in the manner declared 
 ill the holy fcriptures ; thofe who love and 
 fcrvc him in Hncerity, have much more rca- 
 fon to cxpe^l his blciling npon their honeil 
 defigns and undertakings, in order to obtain 
 a competency of the good things of this life, 
 than impious and profligate men have, to 
 hope for his blelTing upon thcir's ; efpcciallv 
 upon fuch defigns as are in their nature dif- 
 lioneH: and criminal. This is the lead that 
 can be faid with reference to what may be 
 expected from divine providence, in the or- 
 dinary courfe ot it, according to very nume- 
 rous reprefentations in fcripture ; which are 
 rather confirmed than contradicted by expe- 
 rience. Tho\ as we do not certainly know 
 the hearts ofm3n,and maybe deceived as to 
 their characters ; we malt needs be very in- 
 S 3 adequate 
 
262 Sobriety advantageous SER.VII. 
 
 adequate judges, when the condu6l ofprovi- 
 dence is, or is not, firiclly agreeable to thelb 
 rcprcrcntations. And tho' there may be fome 
 exceptions here, as under other general rules ; 
 yet it is not improbable, that thefe may be 
 much fewer in the prcfent cafe, than is com- 
 monly fuppofed. The examples of wicked 
 men profpered in this world, are indeed very 
 numerous, and in difpu table : For God is 
 good to the unthankful and to the evil. But 
 it is not, neither can it be, fo certain to us 
 on the other hand, that the good are oftca 
 forfaken, or left dellitute by him. And it is 
 not unworthy of remark, that in that pfahn 
 \vi)erein the profperity of fome wicked men, 
 is fet forth more amply than in any other pare 
 offcripture, the jnfpircd pfalmill makes thq 
 following declaration, fo much to the honor 
 of divine providence : " The iteps of a good 
 *' man arc ordered by the Lord ; and he de- 
 ** lightcth in his way. Tho' he fall, he fliall 
 '* not be utterly caft down : For the Lord 
 " upholdeth him v.'ith his hand. I have beea 
 " young, and npvy an:) old ; yet have I 
 *' not icen the righteous forfaken; nor his 
 *' i'GQ(\ begging bread. " f 
 
 4. It ihonld be obfcrved, thar many of 
 thofe virtues which belong to the head of 
 chriftian ibbriety, have, in their very nature, 
 a direcf tendency to promote your temporal 
 interert: and happinefs. For example ; dili- 
 gence in' your worklly callings temperance 
 
 ill 
 
 t Pfnim XXXVII. 33, :4. ::;. 
 
SER. VII. in this World. 263 
 
 in meat and drink, and a virtuous moJcration 
 in other refpeds, have a plain, dired tcnden- 
 CV^ to fccure and advance your wealth, your 
 health and eafe ; and to prolong your lives. 
 In comformity whereto, Solomon fays of 
 wifdom, that " length of days is in her right 
 hind, and in her left, riches and honor. " 
 On the other hand, 
 5. Most of thofe vices and excelTes, which 
 are repugnant to fobricty, have as direct and 
 apparent a tendency to prejudiceyour worldly 
 interclf and happinefs. For is not this evi- 
 dently true of idlenefs, intemperance, pride 
 and luxury — of walling your time, and 
 fquandering away your money in riotous 
 living, in leudnefs and debauchery, in the 
 fopperies of drefs, in frequent and expcniive 
 diversions, and the like \ Thefe are all coll- 
 ly and impoverifhing vices : And forae of 
 them are as prejudicial to the health of your 
 bodies, as they arc to your purfcs and 
 your foulSf Flow many fad examples have 
 there been of people, particularly of young 
 men, that have, by thefe and fucli-like follies 
 ^1^6. exceiTcs, abfolutely dellroyed themfelvcs 
 as to this world I — • their reputation, their e(- 
 tates, their health, their lives ! • — ■ " Be not 
 over much wicked, " fays the wife man ; 
 " neither be thou foolilh : Why Ihouldcft 
 thou die before thy time ? " But when or 
 where did you ever know a young man ruin 
 and dedroy himfelf by his wildom or fobricty, 
 his virtue and religion ! 
 
 '? 4 ^' If 
 
264 Sobriety advantageous SER.VII. 
 
 6. If it fhoulJ be ^ai^S, that a man has 
 fometiaics an opportunity to increaib his 
 riches by clifhoneii means ;• — for example, by 
 lying, perjury, extortion, taking bribes, theft, 
 fraud, or lawlels violence and robbery : And 
 that, if he foregoes thefe tempting and p-ccioiis 
 opportunities for the fake of religion and i^ 
 good confciencc, his virtue is then prejudicial 
 to his interelt : I will not " fpeak wickedly 
 for God, " by abfolutely denying that any 
 man ever did, or can, increafe his wealth 
 by fuch unjuft means : Even our own age and 
 country might furnini fome examples of this 
 Jvind. But let me make a few queries here. Do 
 you not think, there arc many more people, 
 "^vho hurt their worldly interelt in the end by 
 dinionclfy ; by lofmg their credit, characier 
 and bufinefs, than there are who prejudice it 
 by a ftri.ct adherence to truth and juftice, and 
 a fteady pcrfcvcrance in honeit; courfes : I 
 think thisWill admit of no doubt : So than 
 the advantage, upon the whole, is ftill on the 
 fide of virtue and fobriety. But, admitting 
 that you wore abfolutely furc, as you cannot 
 be, of beitering your worldly circumllances 
 in the end, by any iniquitous means ; let mc 
 next aik, How viucJ) you think it is houdfily 
 worth to be a knave ; a liar, cheat, or per- 
 jured villain ? I conclude, you would not for^ 
 feit your honor and confciencc for a very tri- 
 fling lum, as many have done. For Irrmj much 
 then, do you think it would really be worth 
 w liilc to do it ? Even Bili.am, wlio fecretlv 
 
 lc\ c 
 
SER. VII. in this World. 265 
 
 loved the wages of unrighteoiifnefs, could not 
 but lay ill his calm reflexions, when Balak 
 the King of Moab olfered him a large fum to 
 do a wicked thing — " IfBalak would give 
 *' me his houfe-fuU of lilver and gold, I can- 
 *' not go beyond the commandment of the 
 " Lord, to do good or bad."*'- — • Now, was 
 this a reafonable reflexion, or was it iK)t ? 
 You cannot deny it to be lb. And can you 
 hope, by any unrighteous means, to get more 
 than a royal palace-full of filver and gold \ 
 And if you could, yet would not thefe un- 
 godly gains be over-ballanccd by the uncaiy 
 reflexions in your own minds \ Would not 
 your real happincfs in this world be rather 
 obflruacd than promoted, by thefe unrighte- 
 ous, tho' gainful practices ? But fuch great 
 gains of iniquity and fraud, as thele, are 
 wholly imaginary, unlcfs perhaps, you were 
 kings or princes, or their oMiti uinuftcrs •:x\\<\ 
 favourites, — ^ If you are diflioncll:, ore\er io 
 wicked and avaritious ; yet you mud play a: 
 far fi nailer games tlian thefe. Nav, according 
 to the ordinary, cn:ablin:icd courle of tilings, 
 iiitercd is aclually jon the iidc of virtue and 
 honefly. Tho' religion, honor and copjkicncc 
 were wholly out oi [l;ie quclHon; yet any 
 comrion vian would run a moil imprudent 
 rifquc in becomin.'j; a knave and villain, wich 
 Si view to worldly gain. Almolt all pcr- 
 fons,exccpt -Sl feii^ great iiien and their /(^^/j-jhurt 
 their in:ere(t at lair, initead of fcrving it, by 
 
 ini'inico 
 
266 Sobriety advantageous SER, VII, 
 
 injuftice and opprcfTion, fraud and violence. 
 How often do men utterly ruin their credit, 
 and with it, their temporal intereil, by be- 
 ing greedy of gain, and ufing lawlefs mcan$ 
 to obtain it? Yea, how often do they hereby 
 procure infamous punifhment, with the lofs 
 of all, from the hands of civil jullicc? and 
 even capital punifhment ? It is therefore evi* 
 dent, upon the whole, according to the good 
 old proverb, that honefty U the beji policy ; tho' 
 -we confine our views intirely to worldly gain 
 and profit. " An inheritance may be gotten 
 ** hailily at the beginning",fays the wife man, 
 ** but the end thereof (hall not be blelTed."-— 
 And again : *' Envy not the opprcflbr, and 
 " and chufe none of his ways — Thecurfe of 
 " the Lord is in the houlb of the wicked : 
 *^ but he bleffcth the habitation of the jud." 
 And God declarcth by the prophet Jeremiah, 
 That " as the partridge fjtteth on eggs, and 
 ■" hatcheth them not; io he that gctteth 
 " riches, and not by right, fliall leave them in 
 ^' the midO: of his days ; and at his end Ihall 
 " be a fool." 
 
 7. But you will fay, perhaps, that giving 
 alms to the poor is one of the duties of reli- 
 gion ; and that this is dire611y contrary to a 
 pcrfon's worldly intereff, and tends to pover- 
 ty. Let me briefly hint a few things, re- 
 lative to this obje(^iion. And, firfl ; in giving 
 alms every man is bound in reafon to have 
 fome confideration of his own ability, circum- 
 itanccs, real occafions, and the obligations of 
 
 iuiHcc 
 
SER. VII. in this World. 267 
 
 jufticc to his family, and to others. No per- 
 son, except Vi\ foiTie very uncommon cafes, is 
 obliged to give more than he can afford with.- 
 out much dilliculry, or flreightning himfelf ; 
 never, more than is confident with the obli- 
 gations which he is under to others in point 
 of juftice. In the next place, Jf you are in- 
 dullrious, and avoid all foolifh, extravagant 
 ancj hnful expences, as religion obhges you 
 to l^c and (\o^ you may the better afford to 
 give fomething to the neceflitous fick and 
 poor. A quarter part of what many con- 
 fume in their expenfivc follies and vices, both 
 to the hurt of therafelves and others, might 
 make them tolerable good chridians in point 
 of alms-giving, if employed in that way, from 
 a good principle. Tho' you fhould difcharge 
 this chridian duty, as far as could in reafoii 
 be expelled of you, yet it would probably be 
 much Icfs expcnfive to you than thofe vices, 
 follies and excclles, which are common a- 
 mongil young men : And you would, at the 
 fame time,have a rational and folid fatisfat^lion 
 therein ; whereas fliame and remorfe are the 
 natural fruits of intemperance and luxury, 
 riot and debauchery. Again : Though 3^ou 
 were wholly dellitute of chriilian fobriety; 
 yet if you had but common humanity, you 
 would not refute an alms, once in a while, to 
 a miferable fellow-creature ready to pcrilli 
 with cold or hui]ger, when it was in your 
 power to relieve him. So that your being 
 truly religious, and giving alms from a chri- 
 
 Itian 
 
268 Sobrie'y adva7itageous 6ER. VII. 
 
 flian principle, might not, pcrliaps, be the 
 occalion of any great addition to your cxpcn- 
 cesof this fort : I mean, iiiilcfs yon were o- 
 thcrvvife to be hardened to a great degree in- 
 deed ; fo as to be deftitute of the common 
 feelings of pity and companion, as well as of 
 the lore of God. Yon mu(l get rid of all 
 fympathy and humairlry, and be vvorfc than 
 barbarians j I mc^n, become m'lfers, if you 
 Avonld fave all expcnccs of this kind ;tor,merc- 
 ]y beii\g dellitutc of cliriiiianity, will not an- 
 fwer the end. Moreover ; you may reafona- 
 bly expccl the bleiling of God abundantly to 
 make np to yon whatever you bclknv in dif- 
 crete and well-tiir.ed charity to the poor, ac- 
 cording to his commandments. There are 
 many paflages of fcripture, direcll}^ to this 
 purpofc. I have time to remind yon of two 
 or three only, from the W'ritings of Solomon 
 • — Honor the Lord with thy fubilance ; — fo 
 " fliall thy barns be filled with plenty" — " He 
 *' that giveth to the poor, Icndcth to theLorrl ; 
 " and that which he giveth, lie will furely 
 ** repay him." And ver\^ obfervable is the 
 following palFagc : " There is that Icattercth, 
 " and yet increalcth : And there is that with- 
 " holdeth more than is meet ; but it tendeth 
 *' to poverty. 1^\\q liberal foul ihall be made 
 *' fat ; and he that watercth, Ihall alio be 
 *'' watered hin-ifelf." * Yon can then ha\c 
 no reafcnable objection againil religion,' on 
 account of its tendency to. iir.poverilh you in 
 the wiiy of alms-giving i Vam this objection 
 
 Hands 
 
 * Tic. XI. ;^, 2C. 
 
SER. VII. in this JVorld. 269 
 
 ilanck ip great force againll: irreligion, oppref- 
 fion, uiicharitablencls, 11ol1>, luxury, rior, 
 and every kind of vicious exccfs. 
 
 Upon laying together what has been faid 
 under this, and fome preceding heads of ar- 
 gument, there is one general, and very im- 
 portant rcfledion in favourof religion, which 
 naturally arifes. It is this, that as afober, re- 
 ligious life is the only rcafonable one ; fo it is 
 by far the happiell, and, in all refpecls, the 
 molt for your advantage in this world. If 
 you place happinefs in having peace of mind; 
 that has been Ihcwn to be the genuine fruiE 
 of religion ; as difquietude within, is the in- 
 variable confequence of irreligion, vice and 
 folly. If you place it in reputation, or the 
 good opinion of others; that is the natural at- 
 tendant of virtue and Ibbriety ; as contempt 
 and difgracc are of the contrary. If you place 
 it in bodily health and long life ; thcfe are 
 mod eflcctually promoted by ibbriety ; as 
 licknefs, pains and a premature death, are the 
 frequent effecls of intemperance, and profli- 
 gate morals. If you place it in worldly riches; 
 religion and virtue are very friendly to it in 
 this view : Whereas there are many vices 
 which tend dn-e^lly to poverty ; much more 
 fo, than any one virtue that can be named. 
 Thefe things arc not only certain, but obvi- 
 ous ; they lie level to all capacites. And is 
 it not a great recommendation of religion to 
 your juJgment, vour reafon, that ic is the 
 molt lurj and elledual means imaginable, 
 
 fonic 
 
270 Sobriety advantageous S£R. Vlf. 
 
 fame extraordinary cafes being excepted, to 
 promote your temporal felicity in all thefe 
 refpeds ? — your peace of mind, your reputa- 
 tion and honor, your health with length of 
 days, and your intcreft, in the moft ufucfl 
 ^cw^Q of this word ? This is flricl truth, ac- 
 cording to the eftablifhcd courfc of things, 
 at lealt iw all countries where the true religi- 
 on is publickly countenanced, and generally 
 profelTed. So that tho' " gain is not godlinefs," 
 as fume may imagine ,* yet we have the befl 
 authority to fty, that" godlinefs is profitable! 
 " unto ALL things ; having promife of the 
 " life that now is^ and of that which is to 
 " come. This is a faithful faying. :j: " 
 
 What then are all thofe imaginations 
 which young people commonly entertain a- 
 bout religion, as if it w^ere unfriendly to their 
 temporal intereft and felicity ? What are 
 all fuch imaginations, 1 fay, but idle fancies, 
 chimeras and hobgoblins, \vhich mere fidion, 
 or the father of lies has invented, to impofe 
 Tjpon your credulity, and deceive you to 
 your dcftru^lion ? As if the ways of wifdom, 
 ^f virtue and of God, were gloomy, joylefs, 
 bard and difagrceabic ; and thofe of folly, 
 vice and fatan, cafy, profitable, delightful, 
 and truly happy [ What a reproach is it to 
 human nature, that fuch bugbears as thefe ; 
 • — conceits, fo contrary to all probability and 
 fenfe, to the word of God, and to the experi- 
 ence of all wife and good meU; fhould ever 
 
 - gain 
 
 ; X Tim. IV. 8, 9. 
 
SER. Vll. in this TP'arld. 271 
 
 gain the lead crcditjfo as to frighten either the 
 old or young from being fober-minded ; and 
 to make them beHeve that true happinefs is 
 the fruit of error, folly and vice ! 
 
 It is probable that fome well-meaning men 
 have contributed largely to the carrying on 
 fo ftrange and pernicious a deludon, not only 
 by their own gloomy, and over-auftere be- 
 haviour ; but by abridging the innocent plea* 
 fures and liberties of youth, in divers refpe(5ls- 
 particularly by rcprelentingall recreations and 
 pafHmes as inconliftent with pure and undc- 
 iiled religion, inllead of being content with 
 guarding againft the abufes of them. There 
 is ground to think that thefe irrational and 
 unfcriptural feverities, have been a fatal ilum- 
 bling-block to many young people ; and made 
 them dread the very thoughts of religion, as 
 if it were an irreconcileable foe to all tempo- 
 ral happinefs. But as it is incumbent upon 
 the teachers of religion, utterly to difcounte- 
 nance every thing that is unreafonable, and 
 contrary to the laws of God ; they ought 
 doubtlcfs, on the other hand, to allow and 
 permit to all, particularly to the young, all 
 thofe innocent liberties and amufements, 
 which the ^vord of God allows or permits. 
 He that adds to the commandments, by for- 
 bidding what God has not forbidden, is as 
 prcfamptuous and criminal as he that dimi- 
 iii(hes from them, by nullifying fome of his 
 precepts. In many cafes the former is of as 
 bad confequence as the latter, to the altered 
 
 of 
 
272 Sobriety renders Perfons SER.VIL 
 
 of virtue and religion in the world. It is fo 
 particularly in this cafe, when the young are 
 deterred from being lober-minded, by being 
 unwarrantably abridged of thofe recreations 
 and amiifemcnts^ which God has not prohi- 
 bited, and which human nature, in it's pre- 
 lent fiate, feems to require. Nor are the 
 " teaching for dodrine the commandments 
 of men," and laying " heavy burdens, grie- 
 vous to be borne, on men's ihoulders," the 
 flightefl: acculations which our Lord brought 
 againll xh ok grave, aiijiere^ -proud ^ Jokmn-jac d 
 hypocrites, the ancient fcribes and pharifees."* 
 There is, in I'hort, no one pleafure or fatis* 
 faction in life, that is proper to the nature of 
 man, but what may be enjoyed in far greater 
 perfe^'iion, within the limits and laws of ci 
 truly chrilHan fobricty, than it can pofiibly 
 be enjoyed in the violation of them, or in 
 the ways of folly, vice and criminal excefs. 
 The wa3's of wildom are, in the highefl lenfe, 
 Avays of plcalantncfs, and all her paths arc 
 peace. This you will experimentally know, 
 whenever you, in earncif, make the experi- 
 ment. To proceed, 
 
 IX. Your future uJefuJnefs, as well as your 
 own honor, intereft and happinefs in the 
 world, greatly depends upon your fobriety 
 and good conduc4. He that li\es foberly, 
 rightcoudy and godly in the world, camio: 
 be a mifchievous member of fociety : Nay, 
 
 he 
 
 * of the liwrLilnefs flnrl the abu'es of Recreations, fes 
 Scrm, IV. pige 143 J50 inclulivc. 
 
SER. VII. the moft ufeful. 273 
 
 he cannot but be fervlceable, and a real ornament 
 to it in his ftation, whether high or low ; as 
 every member of the natural body, in the regu- 
 lar difchargc of its particular office, contributes 
 to the good and perfection of the body. But 
 gan the fame be faid with equal truth and pro- 
 priety, of irreligious, wicked and profligate men? 
 It cannot. 
 
 It is indeed owned, that bad men fomctimes 
 do much good in the world. But this is either, 
 firft, only accidentally ; as we fay good may be 
 brought out of evil. Or, fecondly, the good 
 which they do, is by fuch of their aftions as are 
 in their nature good, lawful and right, externally 
 confidered ; not by their wicked and unrighteous 
 deeds. Or, ladly, they may do good to the 
 world by fcrvingas examples and warnings to it, 
 of the fliame and mifcry which are the natural 
 confcquence of vice and folly : So that, by their 
 means, others are deterred from purfuing thofe 
 courfcs which are ruinous and defiruftive. Thus, 
 in the firlf- cafe, the pride, luxury and debauchery 
 of the rich, may be the occafion of difperiing their 
 wealth, and feeding the poor. In the fecond 
 cafe, a vicious man who is diligent in his lawful 
 worldly budnefs, who fights bravely for his king 
 and country, or v\ ho difcharges any civil office 
 tolerably well, may thereby do good. Any of 
 thefe things may be done by a very wicked man ; 
 but yet he that thus fcrvcs his country, docs it 
 not by his wickednefs ; but by that part c' his 
 conduct: which is lawful and right. And in t!:e 
 third cafe mentioned, the diief, robber, or rtl-cr 
 T inaiciuJcor 
 
2 74 Sobriety renders Terfons SER. VII. 
 
 malefacftor, benefits his country by being hang'd; 
 and ferving for a terror and warning to evil-doers. 
 In thefe three fenfcs, very wieked men may be 
 fervieeable to the world. But how much mif- 
 chief is commonly done by them in other rc- 
 fjDccfts ? What fore feourges ? what curfes, have 
 niany wicked men been to the world, efpecially 
 in high ftations.^ — to whole provinces, countries 
 and kingdoms r — yea, to feveral kingdoms at 
 once ? And other wicked men commonly do mif- 
 chief in the world, in fome proportion to their 
 ftation, and the fphcre in which they a6t. Con- 
 fider, on the other hand, what great and exten- 
 five bleflings many good men have been to the 
 world, efpecially inhighllations ; — to their coun- 
 try, nation, and divers nations at once : And 
 other good men in a lower degree, according to 
 their fituation, power and influence. Which 
 good they do dire^lly, with defign ; not acci- 
 dentally, as the wicked may do it in fome in- 
 ftances and degrees. 
 
 Now, my young brethren, if you have the 
 leaft ingenuity, or generofity of mind, you would 
 chufe to be bleflings, and not curfes to the world. 
 You would cJiufc to fill up >our refpe6live fta- 
 ticns in life, at once with honor lo yourfelves, 
 and benefit to focicty : Both which you will do 
 the mofl: effecHiually by being truly virtuous and 
 fober-mmded. Can you, without pain or regret^ 
 think of living rather as common nufances, than 
 to the advantage of thofe with whom you arc 
 connected ? — or even, of living and dying ufe-» 
 lefsf — Or, if not intirely ufelefs ; yet would you 
 
 be 
 
SER. VII. the moft ufefid, i-j^ 
 
 be willing that what good you do, fhould be as 
 it were by accident, as the indire<51: confequence 
 of your behaviour, inftead of being done inten- 
 tionally and uprightly ; fo that it may be fald to 
 be the proper confequence of a virtuous ancLIau- 
 dable behaviour r Or would you be wiiiing to 
 benefit fociety, only by being fad examples and 
 warnings to it, of the difgrace and mifery in 
 which vice naturally terminates ; and fo making 
 other men wife and cautious, virtuous and happy 
 at your expence : — cfpecially at fo dear a rate, as 
 your own infamy and dellru6tion ! If you well 
 digeft thcfc thoughts in your minds, they will fill 
 you with an ardent, a truly noble dcfire to do 
 good in your day ; to be ferviceable in your ref- 
 pe^live places, inllead of hurtful ; and therefore 
 to be wile and virtuous : Efpecially when you 
 confider, that this will be, beyond all compari- 
 fon, the moil: honourable, profitable and delight- 
 ful to yourfelves. 
 
 X. IT fnould be an argument of no fmali 
 weight Vvith you to be fober-minded, that you 
 w-{ll hereby pUafe jonr befl fniends ; whereas, by 
 the contrary, you will difpleafe, grieve and of- 
 fend rhem. Do you afk, who thcfe good, thcfe 
 bcft friends are ^ I anfwer, in the iirfl: place, 
 
 God, your Father in heaven. He, of whom 
 the whole family in heaven and earth is named, 
 who is " good to all, and whofe tender mercies 
 are ov'^r all his works ;" He, I fay, will unquef- 
 tionably be pleafed by your being truly pious 
 and virtuous — ''Ye have received of us," fays the 
 apoftie, " how yc oisght to walk, and to pleafe 
 T 2 God." 
 
276 By Sohnety the Toiing SER.VII. 
 
 God." If God invites, if he encourages, if he 
 requires you to behcve in, to love him, to walk 
 in his righteous ways, certainly he will be plcaf- 
 ed with your doing fo ; and difpkafcd if you 
 do otherwifc. Has he not fiid, " I love them 
 that love me, and they that feek me early, fliall 
 find me ?" Is not his holy Spirit faid to " ftrive 
 with men," to this end ? and to be " grieved" 
 with thofe that rcfifi: and oppofe him : — with 
 them that abufe his goodnefs and oppofe his 
 light and truth ; chufmg to walk in the paths of 
 darknefs and error, vice and mifery ? What com- 
 panion did God of old cxprefs towards Ephraim ? 
 what pleafure at his repentance, and return to 
 him ? — affuming, as it were, all the pafhon and 
 tendernefs of an earthly father. — " I have furely 
 ^* heard Ephraim bemoaning himfelf thus — I 
 " fmote upon my thigh ; I was afliamed, yea, 
 " even confounded, becaufe I did bear the re- 
 " preach of my youth. Is Ephraim my dear 
 *' fon ? is he a pleafant child \ Eor fince I fpake 
 " againd him, 1 do earncflly remember him Itill : 
 " therefore my bowels are troubled for him ; I 
 *' will furely have mercy upon him, faith the 
 " Lord."t Confider alfo the well known parable 
 of the prodigal fon, as it is commonly called ; 
 one principal defign of which was, to reprefcnt 
 the love and compaffion o^ our heavenly Eather ; 
 and his pleafure in thofe that return to him. It is 
 faid, tli'-t when the fooiifn, unhappy youth was 
 on his return home, but while he was ''yet a great 
 way oif, his faher faw him, and had compaftion, 
 and ran, and fell on his neck, and killed him." 
 
 And 
 
 t Jcr. Ch. XXXL 
 
SER.VII. pkafe their heft Friends. 277 
 
 And prcTenrly after, the father Is introduced, 
 faying to the elder brother, " It was meet that 
 we fhould make merry, and be glad ; for this thy 
 brother was dead, and is alive again ; and was 
 loft, and is found." Thus compaflionatc is God, 
 to thofe who err from his truth and ways ; and 
 thuspleafed when they repent and return. This is 
 alfo the principal fcope of two other parables in 
 the fame chapter: J One of which our Lord him- 
 felf explains and applies in thefe words: — '* Like- 
 wife joy Ihall be in heaven over one finner that 
 repenteth ;" — and the other of them, in words 
 to the fame purpofe. " Like as a father pitieth 
 his children," fays the pfalmiif, " fo the Lord 
 pitieth them that fear him." And, furely, you 
 have no friend equally good and great as the 
 God and Father of all ; none whom you are un- 
 der fueh ftrong obligations to pleafe ; none, whom 
 you ought, from a principle of ingenuity and 
 gratitude, to be fo cautious of offending. 
 
 Another of thofe good friends, whom you 
 will pleafe by your fobriety, is the Son of God, 
 the Lord Jefus Chriil: ; who loved you fo well as 
 to come down from heaven, to live a mife- 
 rable life on earth, and to die an ignominious, 
 accurfed death upon a crofs, for your redemption. 
 This you may be pofitively affured of: For " he 
 gave himfqlf a ranfom for all ;" — " tafted 
 death for every man," and is the "propitiation 
 for the fins of the whole world." In the 
 days of his flefh, he fhewed the tendereft love 
 and kindnefs, not only to young men, as is re- 
 corded upon feveral occafions, but even to little 
 T 3 children ; 
 
 X Luke Cb. XV. 
 
278 By Sobriety the Towig SER. VII. 
 
 children ; taking them up in his arms, blcfling 
 them, and faying, " SufFtT the little children to 
 come unto me, and forbid them not ; for of 
 fuch IS the kingdom of heaven." Our com- 
 paflionatc Saviour is faid to have been grieved 
 for the hardnefs of their hearts, who refuled to 
 receive his heavenly inn-ruftions, counfels and 
 warnings, defigned for their good. And how 
 tenderly did he lament the folly, the impeni- 
 tence, and the approaching dcll:ru(n:ion of Jeru- 
 falem, when he beheld the city, and " wept over 
 *' it, faying. If thou hadfl: known, even thou, at 
 " leaft in this thy day, the things which belong 
 " unto thy peace ! but now they are hidden from 
 *' thine eyes." f And again : " O Jerufalem, 
 " Jerufalem, thou that killcR the prophets, and 
 *' Oonell: them which are fcnt unto thee, how 
 *' often would I have gathered thy children 
 *' together, even as an hen gathereth her chickens 
 " under her wings, and ye wouldnot !".|. Whata 
 lively reprefcntation is this, of his compaiTion even 
 for obdurate fmners ? The Lord Jefus Chrli}, 
 tho' fet down in the heavenly places, far above 
 all principality and power, has the like love, the 
 like pity, the like tendernefs for you all in 
 general, now, that he had of old for Jerufalem. 
 His goodnefs is unchanged ; he can fHlI have 
 companion on the ignorant, and on them that 
 are out of the way ; being a merciful, as well as 
 faithful high pricft, in things pertaining unto 
 God. And will you difpleafe, will you grieve, 
 will you offend fuch a Friend, by perfevering 
 in fin and folly \ — One, who has laid you under 
 fuch imm.enfe obligations! 7'ii£ 
 
 t Luke XIX. 42. X Matt. XXIII. 37. 
 
SER.VII. pleafe their heft Friends. 279 
 
 The holy angels, tho' unfceti and unknown 
 by you, are other, and truly excellent friends to 
 you ; whom you would highly pleafe and delight, 
 by obeying their Lord and our's ; and whom 
 you difpleafe by perfevering in your finful ways. 
 They are all miniftring fpirits, fent forth to 
 minifter to the heirs of falvation : And it is 
 particularly declared by our Saviour, that *' there 
 is joy in the prefence of the angels of God over 
 one finner that rcpentcth." Surely then, you 
 will, on the other hand, give them trouble and 
 forrow, if forrov/ can touch thofe pure and 
 bleffed intelligencies, by refilling and difobeying 
 the truth. And does it become you to grieve 
 thefe benevolent fpirits, who are as it were your 
 appointed guardians ; who delight in doing good 
 offices for you, in conformity to their chaige ; 
 and who would be fo rejoiced at your converfion 
 to God? 
 
 Other of your friends, fome of whom were 
 probably once known to you, tho' now removed 
 out of your fight, and whom you would pleafe 
 by being fobcr-minded, are " juft men made 
 perfect ;" the noble army of martyrs, and the 
 whole church of the firll: born, which are writ- 
 ten in heaven. Amongfl: thefe are all your pious 
 anceltors, who have died in the Lord ; and who 
 now live with him, beholding his face in righ- 
 teoufnefs. Amongfi: them are alfo, probably, 
 fom.e of your other near relations, and cotempo- 
 raries ; thofe whom you lately knew and con- 
 verfed with. All, all thefe, as well as the 
 " innumerable company of angels," wLQi to fee 
 T 4 you 
 
2 8o By Sobriety the Touug SER. VII. 
 
 you truly wife and virtuous ; that fo, in due time, 
 they may hail you to thofe blifsfui regions ; and 
 that you may be forever affociated with them in 
 one glorious fociety, " a kingdom that cannot be 
 fhaken." Yea, my young brethren, methinks, 
 almolt, I hear them now calling to you from the 
 ccEleftial manfions, in the fame words which 
 the two ujitnejfes heard from heaven, when a 
 great voice came to them, faying, "Come up 
 HITHER !"f — For the bride, the Lamb's wife, 
 [the church triumphant] as well as the Spirit, 
 faith, " Come. And let him that hcareth fay, 
 Come. And let him that is athirlt, Come: 
 And whofoever will, let him take the water of 
 life freely." J 
 
 Your beft friends on earth, as well as in 
 heaven, will be rejoiced to fee you wife and 
 virtuous ; and grieved to fee you foolifli and 
 profligate. I may here particularly mention 
 your pious and good parents, w ho have done fo 
 much for you, and whofe love you cannot 
 doubt. '* A wife fon," fays Solomon, " maketh 
 a glad father ; but a foolifli fon is the hcavinefs 
 of his mother." Every virtuous and good 
 parent, could fincerely addrefs his child in the 
 language of the fame wife king — " My fon, if 
 " thine heart be wife, my heart fliall rejoice, 
 ** even mine ; yea, my reins Ihall rejoice. — " || 
 All good men had far rather fee their children 
 fober-minded, the friends and followers of Jefus 
 Chrin-, than beautiful, rich and profperous in 
 this world. And whom, upon earth, fhould 
 you be fo dcfirous to plcafe and gratify, or fo 
 
 loth 
 
 t Revel. XI. 12. \ Gh. XXII. 17. ti P'^^'^'- Ch. XXIIL 
 
SER.VII. pleafe their hefi Friends. 281 
 
 loth to grieve and difquiet, as thofe to whom, 
 under God, you owe your very being ? — thofe 
 who have brought you up with fo much care and 
 tendernefs, taking unwearied pains for you ; and 
 whofe chief worldly concern is probably, to fee 
 you well provided for, virtuous and happy ? 
 
 But you have many good friends befidesyour 
 parents, who would fincerely rejoice to fee you 
 truly religious. All your acquaintance in gene- 
 ral, that fear God, w^ould be pleafed to have pro- 
 per evidence of your doing the fame : And I 
 know of One in particular, that would be fo. He 
 fhall be namclefs : Only I may tell you, he is 
 One that, if his own mediocrity of years would 
 allow him to ufe the paternal ftile with reference 
 to you, could, with great fmcerity, adopt thofe 
 words of the apoftie John in his third epiftle — 
 '* I have no greater joy, than to hear that my 
 " children walk in the truth." Let mejufl: add, 
 that he is One who claims fome fort of intereft 
 in you ; as hoping to have you for his joy, glory 
 and crown of rejoicing in the day of the Lord 
 Jefus 
 
 These then, my beloved young brethren, 
 are the friends whom you will certainly pleafe 
 by being fober-minded, and difpleafe by going 
 on in the paths of folly and vanity, vice and 
 mifery. Think, whether they are not fuch as 
 you ought to be ftudious of gratifying in every 
 reafonable way ; and very loth to difoblige, of- 
 fend or grieve, by any ungrateful and unreafon- 
 able corfidud:. 
 
 XL Consider, 
 
2ti By Vice the Young SER, VII. 
 
 XI. Consider, in the next place, who thofe 
 perfons are, whom you will plcafe by a foolifh, 
 eriminal and profligate behaviour; that fo, upon 
 a fair comparifon, you may judge whether you 
 ought to gratify the latter, or the former: For 
 you cannot plcafe both ; their views, difpofitions 
 and interefts being directly oppofite to each other; 
 juft as oppofite as light and darknefs, Chrift 
 and belial, heaven and hell. 
 
 And here a certain ancient, famous Prince, 
 ivho has far mor^ fubjefts than the greateil earth- 
 ly Monarch, claims the inglorious precedence. 
 I mean, " the Prince of the devils" — " the Prince 
 of the power of the air," the wicked fpirit that 
 worketh in all the children of difobedience. You 
 will, without doubt, highly gratify him and his 
 angels, by continuing in your fins. He made 
 himfelf famous of old, by iHrring up rebellion 
 in heavtn ; and afterwards on earth, by deluding 
 and betraying our firil: parents ; by ufurping a 
 kind of dominion over mankind ; by deceiving 
 almoft the whole world for many ages ; by his 
 enmity and oppofition to the Son of God, when 
 he came to refcue mankind from his cruel 
 tyranny, and to deftroy the works of the devil. 
 This wicked One has, ever (ince, excited the 
 children of darknefs and difobedience to oppofe 
 the truth, and the kingdom of God on earth ; 
 endeavouring by all means to deceive, to hurt 
 and to deltroy mankind ; in which he has fuc- 
 ceeded to admiration. " Your adverfary the 
 devil," fays the apoftle, "goeth about continually 
 as a roaring lion, feeking whom he may devour." 
 
 Now 
 
SER. VII. pleafe their -wor ft Enemies, 283 
 
 Now you cannot in the leaft doubt, but that 
 you will highly gratify the devil and his angels, 
 by rejecting the truth of God ; by denying and 
 blafpheming Jefus Chrift; by negleding the wor- 
 ihip of God, defpifing the ordinances of the gof^ 
 pel, and living wicked lives. Thefe are the very 
 things which they aim at ; which they have all 
 along been, and are ftill temping you to do, not 
 in vain ; the very things in which they place 
 their joy, triumph and glory. Every time you 
 fet yourfelves to oppofe the truth ; every time 
 you take God's name in vain ; every time you 
 turn your backs with contempt upon Chrift's in- 
 fHtutions ; every time you fpeak falfelv, or ^o 
 any wicked thing, then it is that you pleafe the 
 devil ; and the farther you are from all fobriety 
 of mind, the more dear will you be to him. You 
 cannot more difoblige thefe apoftate fpirits, than 
 by a gracious reception of the gofpcl, and bring- 
 ing forth frivits meet for repentance. They have 
 a fixed avcrfion to all fobriety, all truth, all god- 
 linefs, righteoufnefs, humility, charity and tem- 
 perance. Befides : Whenever any perfon, old 
 or young, repents and returns to God, the devil 
 is enraged at the thoughts of lofmg a fubjed ; 
 he confiders fuch a One as a rebel and traitor to 
 himfelf, and is forely vexed at having the prey 
 which he was on the point of devouring, fnatch- 
 ed as it were out of his jaws. Thefe envious 
 and malicious fpirits cannot endure that any of 
 the earth-born fons of Adam, fhould be eternal- 
 ly happy in thofe glorious manfions, from which 
 themfelves were banifned for their pride, their 
 
 fedition, 
 
284 By Vice the Young SER. VIL 
 
 fedition, and rebellion againfl: the King of hea- 
 ven. So that there is not one of the angels 
 of darknefs, numerous as they are, but what you 
 will gratify by continuing in fin and folly, and 
 highly difpleafe by being fober-minded. 
 
 But what has fatan ever done for you, that 
 you fhould be defirous or willing to plcafc him? 
 Is he your maker ? No. Does he preferve and 
 take care of you ? No. Did he die for you ? No ; 
 and is angry even to rage, that Another did. Has 
 he laid you under any fort of obligation to plcafe 
 him? No. Has he any encouragement to give 
 you for pleafing him? No. He will afterwards 
 only upbraid and torment you for your folly 
 therein. Did he ever intend you the lead: good 
 in any one refpe<it ? No; nothing but mifchief. 
 Will you then gratify your inveterate advcrfary, 
 " that old ferpent called the devil, and fatan," 
 or his angels ? — cfpecially when you confidcr 
 that, by doing fo, you will difpleafe the God that 
 made and loves you ; Jefus Chriil who died for 
 you ; and grieve the good Spirit of God, as well 
 as all thofe holy angels that " kept their firfl: ef- 
 tate," and are daily employed in offices of kind- 
 nefs for you ! 
 
 But befides the devil and his angels, you may 
 perhaps, by your fm and folly, pleafe great mul- 
 titudes of the human race, both old and young, 
 that have lived and died in their fms, and are 
 now in the place of torment. It fccms not im- 
 probable, that thcfe mifcrable fouls might chufe 
 to have other perfons tread in their ileps, and 
 fharc their fate, inflcad of being fober, wife and 
 
 happy. 
 
SER. VII. fleafe their tvorjl Enemies, 285 
 
 happv. This is the way in which envy and wick- 
 edncfs, difappointment and defpair, commonly 
 work ; I mean in this world. Tho' it fcems in 
 foniemeafure doubtful, whether you would pleafe 
 even thofe fclf-deftroying perfons, when we con- 
 lidcr our Saviour's parable, commonly called the 
 parable of Dives and Lazarus. According to 
 which, when the rich fool died, and lift up his 
 eyes in hell, he requeued that warning might be 
 fcnt from the invifible world to his brethren on 
 earth, left they alfo fliould come into that place 
 of torment. When I confider this part of the 
 parable, I cannot be confident that you would 
 pleafe thofe wretched fouls in darknefs and de- 
 fpair, by following their example, and having 
 your portion with them ; tho' there are fome 
 other paifages of fcripture, which feem to favor 
 this fuppofition ; particularly the following-— 
 *' Hell from beneath is moved for thee, to meet 
 *' thee at thy coming : It ftirreth up the dead for 
 *' thee, even all the chief ones of the earth"f — 
 But fuppofing it were certain, that you would 
 gratify all the wicked that are already in the re- 
 gions of woe, by being vicious and impious ; yet 
 there can be no reafon why you fliould be defi- 
 rou§ to pleafe them at all ; efpecially at fo dear a 
 rate ; and when you confider, that you cannot 
 do this without difpieafing the *' fpirits of juft 
 men made perfed," who wifli well to you, and 
 long for an opportunity to welcome and congra- 
 tulate your fafe arrival at the maniions of joy 
 and glory. But, 
 
 Lastly 
 
 t Ifai. XIV. 9. 
 
286 By Vice the rou??g SER. VII. 
 
 Lastly here, By continuing in your fins, 
 you will probably pleafe fome of the mofl- foolifli 
 and abandoned of mankind, both male and fe- 
 male. Such pcrfons as thefe, may be in fome 
 meafure kept in countenance, and perhaps other- 
 wife gratified, by having you, for their compa- 
 nions in folly and wickednefs. And, on the 
 other hand, fhould you become virtuous and fo- 
 ber, they might be difgufted thereat ; looking 
 upon your reformation and good condu(5l as a 
 tacit reproach to themfelves for their continued 
 profligacy, and depraved manners. But would 
 h be any ways proper for you to pleafe fuch 
 foolifh and wicked perfons as thefe, who do not 
 flncerely wifh well to you, whatever they may 
 pretend? Efpecially, when by that means you 
 will certainly difpleafe and trouble many wife 
 and virtuous people ; your parents and others, 
 who are unqueftionably your friends. Let me 
 here remind you of a pafTage in the Proverbs of 
 Solomon, relating to the enticements of evil 
 companions ; not merely becaufe it is dire<n:ly 
 to the point in hand, but becaufe I have not any 
 where elfe, perhaps, fo particularly warned you 
 as to this matter, as would have been proper. 
 *' My fon," fays the wife man, " if finners entice 
 " thee, confent thou not. If they fay, Come 
 ** with us — Cafl: in thy lot among us — my fon, 
 " walk not in the way with them ; refrain thy 
 " foot from their path : For their feet run 
 " to evil — and they lay wait for their own 
 " blood."t 
 
 Thus 
 
 t Prov. Ch. I, 
 
SER. VII. pleafe their nvorji Enemies, 287 
 
 Thus you have fecn on one hand, whom 
 you will certainly pleafe by being fober-minded ; 
 and on the other hand, whom you will, or may 
 poffibly gratify by the contrary. By it you 
 will pleafe God, your Maker and compafTionate 
 Father ; the Lord Jefus Chrift, who laid down 
 his life for you ; the good fpirit of God, which 
 is itriving with you ; the holy angels, who are 
 daily miniflring unto you ; the noble army of 
 martyrs, and all the faints in heaven, who long 
 to hail your arrival there ; your parents, ana 
 many other wife and good men on earth, wlio 
 fmcercly wifh well to you. But then, on the 
 other hand, you will not hereby gratify, but 
 difpleafe the god of this world, the devil and his 
 angels, who feek your deftrud:ion ; and, perhaps, 
 the wicked already in a ftate of torment ; as 
 well as a few profligate, abandon'd rakes o^ both 
 fixes, on earth ; — - fome of the moft foolifh, 
 wicked and infamous of the human race, who 
 jTiay either defire you as their affociates in vice 
 and folly, or might confider your repentance 
 and reformation as a tacit reproof of their im- 
 piety, impudence, and profligate lives. This, I 
 think, is fumming up theprefent argument fairly 
 and impartially : Nor will I call in queflion the 
 goodnefs of your underftandings fo much, my 
 young brethren, as to fuppofe it pofllble for you 
 to doubt in any degree, whether it becomes 
 you to gratify the former or the latter. One 
 of them you muft rxeeds pleafe, and difpleafe 
 the other : You cannot gratify both. It there- 
 fore only remains for you to make your choice ! 
 
 XII. If 
 
2 88 Chrlfi gave hlmfdf SER.VII. 
 
 XIL If you fhould continue in the praflice 
 of vice, folly and wickedncfs, one principal end 
 of Chrifl's coming into the world; — of his 
 teaching, life and death, will, as to you, be intirelj 
 frujirated. The ijnportant end which I have 
 here in view, is your recovery to a found mind ; 
 your deliverance from your natural darknefs 
 and depravity, your luih, and finful practices ; 
 by being brought to the knowledge, love and 
 practice of true virtue, godlinefs, and all good 
 works. That this was a principal end of Chriffs 
 mediation, is very clearly and forcibly declared 
 in the fame chapter with my text, as an argu- 
 ment for fobriety and good works. " For the 
 " grace of God that bringeth falvation to all 
 " men, [fo it might be rendered] hath appeared ; 
 *' teaching us that, denying ungodlinefs, and 
 " worldly lufts, we fhould live foberly, righ- 
 " teoufly and godly in this prefent world." And 
 again afterwards ; " Who gave himfelf for us, 
 *' that he might redeem us from all iniquity, 
 " and purify unto himfelf a peculiar people, 
 " zealous of good works." Now what do thefe 
 exprefTions imply, either more or lefs than this, 
 That one great defign of Chrift's mediation, and 
 of the grace of God appearing in the gofpel, 
 was, that we might be fober-minded in that 
 comprehenfive fenfe, in which thcfe terms were 
 explained in fome preceeding difcourfes ? The 
 ■whole evangelical hiflory, wherein we have 
 an account of our Lord's do(fl:rine, example and 
 precepts ; and all the apoftolical writings in 
 general, are a clear, incontcflibie proof of the 
 
 fame 
 
SER.VIL to purify iis.^c. 289 
 
 faaie thing. And does it not from hence as 
 plainly appear, that if 3^00 continue to hve 
 unfobcrly, unrighteouily and ungodly in 
 the world, you will thereby counreracT: and 
 defeat one principal end of ChrilVs manifclla- 
 tion in the flefh ? Let me add, that if this 
 defign of his mediation is frullrated as to you, 
 it will be in vain for you to expe(^l, that the 
 other important ends thereof will be anfwe- 
 red ; fuchas, your being pardoned and juftified, 
 and being finally happy in the kingdom of 
 heaven. For without that repentance and 
 faith, which are the principle and beginning 
 of a fober, righteous and godly life, there is 
 no forgivenefs of fms, no jullification with 
 God, no title to future glory, honor and im- 
 mortality. 
 
 If you pay any regard at all to the chrif- 
 tian revelation, as I prefume you do, you can- 
 not, furely, but be in Ibme meafure concer- 
 ned, that the defign of Chrift's mediation in 
 general, and particularly this efi^ential and 
 important part thereof, may be anfweredas to 
 yourfelves. One would thini^, you mull be 
 greatly (hocked at the thought of its being 
 fruftrated by your perfevering in the ways of 
 vice and folly ; as tho' the Son and grace of 
 God had never appeared, bringing falvation 
 to all that will thankfully accept of it. What ! 
 did the Son of God, the brightnefs of his glo- 
 ry, and " in whom dwelt all the fulnefs of 
 i\\^ Godhead bodily;" did the Son of God, 
 I lay, give himfelf for you, that he might re- 
 U deem. 
 
2 90 Chrift gave Lhnfelf,&c, SER.VII, 
 
 deem you from all iniquit}', — from the pow- 
 er, as well as the guilt of fin ; and will you, 
 not with (landing this, live in the pradice of 
 fin, of ungodlincfs and worldly lults ! Hath 
 fuch grace appeared, and has the Lord from 
 heaven preached and died, that he might pu- 
 rify unto himf'eU a peculiar people, zealous 
 of good works ^ and will you flill do the 
 works of darknefs, the works of the devil, 
 thofe evil works which God abhorrcth ! I am 
 allonilhed, and even tremble, as you may 
 ■well do, to think of your thus counteracting the 
 defign of the glorious gofpel. What the con- 
 fequence of this will be, may appear more 
 particularly in my next dilcourle. In the 
 mean time, let mc exhort you leriouily to 
 confider of the matter ; and to bear in mind 
 thofe words of the apoille, with which I 
 conclude for the prcfent — • " Therefore we 
 *' ought to give the more earnclt heed to the 
 *' things which we have heard, Icll at any 
 "■ time we fliould let them flip. Fur if the 
 " word fpokcn by angels was ftcdfaft", and 
 *' every tranfgrellion and difobedicnce re- 
 " ccived a juii rccompcnce of reward : How 
 " fliall we efcapc if wc ncglcci: fo great fal- 
 " vation, which at the firlr began to be fpo- 
 " ken by the Lord, and was ci.-nfiimcd unto 
 " us by tl)em that heard hnn ; God alio bear- 
 *' ing tliCm wirncfs,both with fgns and wcn- 
 ** ders, and wirh divers miracles, and gilts of 
 ** the Hoi) G hell, accorcirg lo his own will ? 
 
 ^ ^^^^. "• T. - — 4. _ 
 
 Slkmon 
 

 Sermon VIIL 
 
 Young Men exhorted to Sobriety by fome 
 other Confiderations, viz. (13.) Of an 
 happy Death, and ( 1 4.) Of eternal Life, 
 as the confcquence thereof. (15.) Of 
 the milerable Death of the wicked. And 
 ( 1 6.) Of their Puniflimentin the World 
 to come. The extreme Polly and Dan- 
 ger of delaying to be fober-minded. 
 Mifcellaneoas Counfels and Warnings 
 to young Men : And the whole con- 
 cluded with a Prayer more particularly 
 for them and the Author. 
 
 TITUS II. 6, 
 
 Young Men likewife exhort to he foher- 
 minded, 
 
 '^I'^HE iirft dilcourre upon tliis fubjec^l was 
 
 X taken up with ibmc introductory ob- 
 
 fervadons. la ihj fecoiid and third, 
 
 the nature of chridian fobricty was dillindly 
 
 U z explained. 
 
292 An haffy Death SER. VIIL 
 
 explained. In the fourth and fifth, divers 
 fins, foUies and cxccllcs, which arc repug- 
 nant thereto, were particular!}^ pointed out. 
 In the fixrh and feventh, I exhorted you to be 
 fober-minded, by feveral confiderations of 
 great, tho' not all ofec^ual weight. I Ilia II 
 ROW, by the will of God, proceed in this ex- 
 hortation, my young brethren, by laying be- 
 fore you fomc other motives and arguments, 
 if poinble, more important in their nature 
 than thofe which have been mentioned al- 
 ready : For which reafon they have been 
 referved as the laih But they are very com- 
 mon arguments ; fuch as are at lead: hinted 
 at in almoil every chapter of the new-te(la- 
 ment, and touched upon in almolt every 
 fermon you hear ; as arguments of fo intereit- 
 ing a nature, and fuch general ufe, ought 
 doubtlefs to be. Their commonnefs, how- 
 ever, will at leaft warrant my being fliortcr 
 upon fome of them, than would othcrwile 
 be convenient. To proceed then, 
 
 XIII. If you are fober-minded in life, vou 
 will did happily^ in a (late oi favor with God. 
 " Let me die the death of the righteous, and 
 *' let my laft end be like his" ; — was the wilh 
 and prayer of that ^Amo. wicked Balaam, w ho 
 loved the wages of unrighteoufncfs ; but at 
 a time when he was under the prophetic and 
 divine atflatus, and thereby carried into 
 futu'.ity.-'^ This is probablv, in fome fort, the 
 deHrc of all wicked men in pcneral ; at lead, 
 
 ^ of 
 
 =■ Numb. XXIII. 10. 
 
SER.VIII. theConfequence of Sobriety, 293 
 
 of all who live under the light of the gofpel, 
 whenever they think of death. This they 
 are often obliged to do; and are indeed, ma- 
 ny of them, thro' fear of death, all their life- 
 time fubjedf to a miferablc bondage. How 
 differently foever men chuk to live ; yet all 
 in general would chufe to die alike ; to die 
 the death of the righteous ; — in peace and 'fa- 
 vor with the great God, and in hope of his 
 glory. 
 
 Now, to be trill 7 wife and virtuous; to 
 ■live the hfe of the riq;hteous : or, in the <Tood 
 w^ords of the fame wicked Balaam, " to do 
 juftly, and to love mercy, and to walk hum- 
 bly with your God," + is the fare way to die 
 the death of the righteous,. Butitisimpoflib'ic 
 -in the nature of the thing, that a wicked, un- 
 righteous man, continuing fuch, ihould die 
 thus. Let me briefly guard agninft two mif- 
 conltruelions of my meaning here. Firft, it 
 is not hereby intended, that what is called, 
 or truly is, a fober, chridian and godly life, 
 is a perfect righteoufnefs, in which to Ibnd 
 unfhaken at God's tribunal, or to meet death 
 with compofure, fu'mncfs and triufuph, inde- 
 pendently of the redemption wrought out by 
 Chrift, the gracious promifes of the gofpel, 
 or the " righteoufnefs of God by faith. 
 That fobriety of mind and manners, which 
 is to give you peace and hope in death, is a 
 chriltian fobriety : And this fuppofes repen- 
 tance of fin, chridian faith, an humble fenfe 
 U 3 <yi 
 
 X Micah VI. 8. 
 
294 ^^^ '^^ppy Death SER. VIII. 
 
 of you own unworthincfs, and a dependence 
 upon the grace of God in Chrift, lor accep- 
 tance with him. Your hopes both in life and 
 death, are to be grounded ultimately upon 
 the free grace of God, as revealed in ihcgof- 
 pel ; and upon your own fobriety, in reflc<^l- 
 ing thereon, only indirectly or mediately, 
 confidercd as an evidence of your being in a 
 Ifate of favor with God, as the required con- 
 dition of, and a meetnefs, preparation or 
 qualitication for, future happinefs : Or, in 
 other words, as it is charattcnft'ical of thofe 
 perfons, who are entitled to the benefits of 
 Chrill's redemption. Secondly, it is not here- 
 by intended, that none can be faved, accor- 
 ding to the terms of the gofpel, befidts thoie 
 who have lived for a number of years, or 
 fome confiderablc time, in that Ibber, righ- 
 teous and godly manner, which the golpcl 
 requires. Whenever a (Inner becomes a true 
 penitent and believer, in the lenfe of fcrip- 
 ture, he is immediately pardoned, juflified, 
 and in a ffate of falvation : Whether he lives 
 afterwards to do works meet for repentance, 
 affects not the iafcty of his llate, or the cer- 
 tainty of his falvation ; iho' it may be of im- 
 portance to liim in other rcfpccls, particularly 
 as to his peace, comfort and liope in death ; or 
 as an evidence of the genuincnefs of his re- 
 pentance, faith, and converflon to God. 
 
 With thefe explanations, living a fcbcr 
 and godly life, is on one hand nccellary, and 
 ,o;i the other hand, lays a folid foundation for 
 
 peace 
 
^'E9^Nl\l,theConfequer7ce ofSohriety. 295 
 
 peace and hope in death. The conciourncfs 
 of having hved fuch a hfe, will exclude a fer- 
 vilc fear of death, and brighten thofe natural- 
 ]y-gloorny moments. Whoever has light in 
 the Lord to fay with the pfalmifl— " The 
 '' Lord is my Shepherd — He reftoreth my 
 '' Ibul ; he leadeth me in the paths of righ- 
 " teoufnefs ;" will of courfe be enabled to 
 join with him in tlie words following : " Yea, 
 " tho' I walk through the valley of the flia-. 
 " (low of death, I will fear no evil : For thou 
 " art with me ; ihy rod and thy ftaff they 
 *' comfort me." f Or if you can fay with the 
 holy apoUle, when the time of his departure 
 was at hand — " I have fought a good light, i 
 " have fmhiicd my courfe, I have kept the 
 *' faith ;" you may alfo triumph with him in 
 •the words which immediately follow — 
 " Henceforth there is laid up for me a crown 
 " of righteoufnefs, which the Lord the righ- 
 ^' teous Judge (hall gi\re me at that day ; and 
 '* not to me only, but unto all them that love 
 " his appearing."* In a (imilar manner the 
 fame apoiflc expreffes hjs hope and joy, as 
 refulting from the witncfs of a good con^ 
 fcience, in another of his epiltles : " For our, 
 " rejoicing is this," fays h^, " the teflitnonv 
 *' of our confcience, that in (implicity, and 
 " godly lincerity, nor with fiefhly wifdom, 
 " but by the grace of God, we have had our 
 " converfation in the world— "| Agreeably 
 U 4 hereto, 
 
 t Pral. XXIII. * 2 Tim. IV. 7, 8. % 2 Cor. L 12. 
 
296 Eternal Life SER. VIII. 
 
 hereto, it is laid down as a (landing, general 
 maxim in fcripcure, that *' the righteous hath 
 hope in his death :" A maxim which has been 
 abundantly verified in all ages of the world, 
 ever fince death by lin entered into it. And 
 the faithful, in every period of the chriftian 
 church more efpecially, have been able to 
 triumph over death, faying, " O death, where 
 " is thy fting ? O grave, where is thy vidory ? 
 *' The iling of death is fin, and the ftrength 
 " of fin is the law. But thanks be to God, 
 " which giveth us the victory, thro' our Lord 
 ^' Jefus Chrifh")! 
 
 Now, my young brethren, fince you mull 
 unquelHonably die fooner or later, would you 
 not chufe to die in fuch a joyful, triumphant 
 manner ; meeting this lall enemy, death, 
 with " hopes full of immortality ;" and, tho* 
 naturally the " king of terrors," rather as 
 your friendly deliverer from all pain and for- 
 row, than with fear and trembling ? I know 
 you are defirous of this ; you cannot but wifli 
 for fuch an happy and glorious exit, whenever 
 your appointed time lliall come. In one 
 word then, be fobcr-minded ; for this will 
 make both life and death happy to you. 
 
 XIV. It will not be unnatural to draw my 
 next argument, from a confideration of that 
 blcjjed^ glorious and eternal life,'' which God 
 that cannot lie, hath promiled to all them that 
 believe in his Son, and keep his commniul- 
 ments. A principal dcfign of the gofpcl, is 
 
 to 
 
 j'i I Cor. XV. 55 
 
SER. VIII. theConfequence of Sobriety. 2^ j 
 
 to proclaim and infure to thofe who pracfti- 
 cally believe it, a glorious refurredion at our 
 Lord's fecond appearing, and eternal happi- 
 nefs in the kingdom of God, as his free gift 
 thro' Chrill. This is the fum of the gofpel, 
 cxprefTed in few words. It is unnecelTary 
 to refer to particular palTages of fcriptare, for 
 thefe gracious promifes ; the new-teftamentr 
 is full of them. If you are perfwaded to be 
 fober-minded, this feUcity, this unfading 
 crown of glory and joy, will as furely be 
 your portion, as God and his word arc true. 
 Your mortal bodies, which are quickly to be 
 fown in weaknefs, corruption and diflionor, 
 will in due time be raifcd in povver,purity and 
 glory, by the all-quickning voice of the Son 
 of God. You fhall (land at his right hand 
 with great boldnefs, when he fits upon the 
 throne of his glory, while all the guilty na- 
 tions are trembling at his left. Then fhall 
 your ears be ravifhed, your fouls tranfported 
 with thofe gracious and moft joyful words, 
 from the mouth of him that died for you, 
 and to whom all judgment and authority arc 
 committed — "Come, ye blcfTed of my Fa- 
 *' thcr, inherit the kingdom prepared for you 
 " from the foundation of the wbrld. f" In 
 confequence of which, you, with all the 
 *' righteous, fhall go away into life eternal" J ; 
 ^nd poffjfs an inheritance incorruptible, un- 
 defled, and that fadeth not away. 
 
 Can 
 
 t Mat. XXV, 24. X ver. 46. 
 
298 Eternal Life SER. VIIL 
 
 Can 3'on think ofthefo things, my young 
 brethren, witiiout being filled with an ardent 
 deflre to be made partakers of fuch an hap- 
 pinefs, fuch glorv, honor and immortality \ 
 I am fure you cannot, if you really give cre- 
 dit to them. What is any earthly inheritance 
 which you may have in view, in comparifon 
 with that to which the " heirs of God, and 
 " joint-heirs with Jefus Chrid," are entitled 
 in the heavens! What are all worldly riches, 
 but drofs and vanity, in comparifon with the 
 treafare there laid up for the righteous ! How 
 docs all earthly glory fjr>k ? how is it eclipfed? 
 how does it vani(h from the fjght, when you 
 look forward to that, which .tnc Lord of lile 
 and glory has promiiedto them that love him ? 
 BlefTed indeed, thrice *' blefTcd aj-e they that 
 do his commandments ; that they may have 
 right to the tree of life, and may enter in thro' 
 the gates into the city." — 'And " the throne 
 of God and of the Lamb (hall be in it ; and 
 his fervants fhall ferve him. And they (hall 
 fee his face ; and his name fnall be in their 
 foreheads. And there fliall be no night there, 
 and they need no candle, neither light of the 
 Jlin : For the Lord God giveth them light, 
 and they fhall reign for ever and ever." Is it 
 not worth while to be fober-minded, virtu- 
 ous and obedient, for fuch an happincfs, fuch 
 glory as this ; even tho' yo'u Ihould make 
 yourfelves wretched thereby, during this tran- 
 fitory life, which is but as a vapor ? Whereas 
 the truth is, that you muft needs be miferablc 
 
 CVCil 
 
SER. VIII. theConfequence of Sobriety, 2()(^ 
 
 even now, unlefs you are truly religious ; 
 and that, by making fure of eternal life, you 
 will, beyond all comparifon, beft provide for 
 your temporal honor and felicity. 
 
 XV. Consider, in the next place, that 
 unlefs you are truly penitent and fober-mind- 
 cd, the guilt of all your fins will lie upon you, 
 and you will be wretched in death. There is 
 no forgivenefs withGod, even thro' the blood 
 of Jefus Clirift, but in the way of unfeigned 
 repentance towards the former, and faith to- 
 wards the latter. Which repentance and faith 
 are implied in chrillian fobriety ; and are the 
 principle and fubftancc of it, internally con- 
 fidcred ; as has been obferved in the forego- 
 ing difcourfes. It is therefore juft as certain, 
 that without fobriety of mind, you will re- 
 main under guilt and condemnation, as it is, 
 that repentance and faith arc ncceflary to 
 pardon, according to the tenor of the gofpel : 
 Than which there is no one thing more clear- 
 ly alTcrtcd in the holy fcriptures ; tho' fomc 
 perfons, fuppofe pardon and j unification to 
 be p'ior to that repentance and faith, by or 
 thro' which we are fiid to be pardoned -Oiud 
 jiidificd. Abfurd and prcpotleroiis indeed I 
 
 EtJT not to digrefs : [f vnu Ihould coi^tinuc 
 in the pradice of fn^ and foll\% and remain 
 impenitent .till dcatli ; how dreadful an hour 
 will chat be to ytni ! I meati if you Ihould 
 then have your thoughts and fenlcs about you ; 
 and not be- ft>arched out of the world in a 
 Tr.omcnr, without time for reflexion on what 
 
 is 
 
3O0 A wretched Death the SER.VIII 
 
 is pad, or confickring what is to come- — 
 What horrors of conlcitnce ? what diliicfs and 
 anguilli of foul, will probably feize upon you, 
 when you fhall come to lie upon a lick bed ? 
 When you fhali find your fiefh and your heart 
 at once failing 3''OU; and God, not the llrcngtti 
 of your heart, nor likely to be your portion, 
 but your terror, forever I When all your Iins 
 are brought to your remembrance ; when' 
 you reflect how you have abufed the good- 
 nefs and patience of God ; how you have de- 
 fpifed his grace and mercy ; how you have 
 j'corned his reproofs and threatnings ! When 
 it will no longer be in your power to forget 
 God, nor to think of him, but with fear and 
 amazement, as that almighty, moft holy and 
 righteous Being, whom you have oflTcndcd ! 
 When the terrors of the lait day, iliall be prc- 
 fent in imagination, and all the pains of hell 
 that can be endured on earth, fhall " get hold 
 upon you!" This is the flate of wicked men 
 under the gofpel, when they come to die; 
 unlefs they are either felf-deluded hypocrites, 
 or quite ftupified, having their " confciences 
 feared as with an hot iron." Thus are they 
 driven away in God's anger, while the righ- 
 teous have hope and joy in their death. They 
 are olten fo over-whelmed with a fen fc of 
 their guilt, and have fuch a fentence of eter- 
 nal deith in themlclves, — in their own prophe- 
 tic confciences, as not to have the lealt heart 
 or courage even to implore lorgivenefs ; or tp 
 fay, " God be merciful to me a fmner"! — 
 
 Wretched 
 
Ss R . VI 1 1 . Confequence oflmpenitence. 301 
 
 Wretched flate indeed ; to have fiich a lively 
 fenfe of fin, that the need of pardon is felt in 
 the mofl: excruciating manner ; and yet to 
 have all conceptions of God's mercy, as it 
 were fvvallowed up and lofl in thofe of his 
 righteous vengeance ! Tho' by the way, if 
 finners ihould implore mercy at fuch a time, 
 when they are under the actual arrell: of di- 
 vine judice, it is by no means clear either 
 from reafon or fcripture, that they fhall ob- 
 tain it. For they may do fo, without that 
 genuine repentance and faith, which the gof- 
 pel makes neceffary in order to forgivenefs. 
 And there are many palTages of fcripture, 
 which look quite the other way ; I mean, 
 which imply that the wicked may thus fue 
 for mercy, and yet be reje^ied ; particularly 
 a pafTage in the Proverbs of Solomon, with 
 which I (hall clofe the prefent argument ; and 
 which I exhort you feriouily to conlider, left 
 yourfelvcs (liould one day be fad examples of 
 the unutterable horrors of impenitent, dying 
 finners — " Becaufe I called, and ye refu(ed 
 — ye have fet at nought all my counfel, and 
 would none of my reproof ; I alfo will laugh 
 at your calamity ; I will mock when your 
 fear cometh : When your fear cometh as de- 
 folation, and your dellru6tion cometh as a 
 whirlwind ; when dillrefs and anguiOi cometh 
 upon you. Then Ihall they call upon me, but 
 I will not anfwer ; they fnall feck me early, 
 but they Hiall not find me." * 
 
 Their 
 
 * Troy. Ch. I. 
 
30 2 Future Mifery the SER.VIil. 
 
 Therk is nothing fo near as the hoiror 
 and defpair of wielded men in the hour of 
 death, to the at^lual torments of hell ; whe- 
 ther in refped: of timc,or of pain andanguKh: 
 They are hell already begun in the foul. My 
 lall argument ihall therefore be drawn 
 
 XVI. Fkom a conlideration of the future 
 viijerj an^ punifniient of the luicked, as foretold 
 and reprefented \n the iacrcd oracles. You 
 have already fcen what the fad confequence 
 of 'fjn and folly will be, both in life and in 
 death. It nowM'emains for you to look be- 
 yond life, death and the grave, into the eter- 
 3ial iiatc ; and ferioufly to confider what the 
 confequence thereof is to be in the other 
 world ; a ilate, tho' invifible, yet not imagi- 
 nary, but as real as the prefent. 
 
 If the only confequence of dying in your 
 fins, were, to be excluded from the kingdom 
 of heaven ; to be banifliedfrom the focicty of 
 jufl men made perfccf, and of the innumera- 
 ble company of holy angels ; from the face 
 of him that once died to favc you, and from 
 the lavourablc prclencc of your Creator, your 
 God, your Father, in whofc prcfcncc there 
 is fulnefs of Joy : I fiy, if you were only to 
 be thus excluded from the regions of the blef- 
 led, thiKi turned olTand difcarded, as umvor- 
 thy of their fellowlhip ; yet how can you en- 
 dure the thoughts of this ! When God pro- 
 nounced only the loilo\\ing ientence upon 
 the wicked Cain, — " Now art thou curfed 
 ** from the earth — when thou tilleil'the 
 
 '' ground, 
 
SER. VIII. Confequence of dying inSln, 303 
 
 " ground, it fhall not henceforth yield unto 
 *' thee her ftrengch : A fugitive and vagabond 
 " (halt thou be in the earth " ; the guilty 
 wretch was ^o overwhelmed with the thoughts 
 of his mifery and difgrace, that he cried out, 
 *' Mv punifhment is greater than I can bear. 
 " Behold, thou haft driven me out this day 
 ••* from the face of the earth ; and from thy 
 '^ face fliall I be hid ; and I fhall be a fugitive 
 ** and a vagabond in the earth."* This, 
 furely, v/asbut a light panifhment, in com- 
 parifon of being exiled hereafter from the 
 everlafting kingdom of Chriit. Can you 
 then, ( unlels you are more ftupified, more 
 hardened and abandoned than that infamous 
 murderer was ) think, without the ucmoft 
 grief and anguifli of foul, of being excluded 
 •from heaven, and the bleiled fociety thereof? 
 • — Efpecially, from the favour and enjoyment 
 of Him, in whofc favour is life, and whofe 
 loving-kindnefs is better than life ; and to be 
 fugitives and vagabonds in fome unknown 
 part of the world ? Is this punifhment no 
 greater than you can bear ? O difmal exile 
 indeed, tho' it were but for a few years or 
 days I O infupportable thought \ unutterable 
 woe I What ! banifiied from heaven, from 
 tlie face of your God, your Father, your 
 Saviour ; as well as from the fellowfhip of 
 good men, and holy angels I Think of it but 
 a moment, and make it real to yourfelves ; 
 and 3^ou will find caufe for a far niorc bitter 
 lamentation than that o{ Cain ! But 
 
 * GeO: IV. II — -14. 
 
304 Future Mifery the SER.VIi!. 
 
 But perhaps the place, tli€ country, to 
 which the wicked arc to be thus banifhed 
 and confined, will be an agreeable one ; a 
 delightful region in fome yet-undifcovered 
 part of the iiniverfe, where they may amufc 
 and enjoy themfelves iji a confidcrable degree ; 
 and be confoled, by the pleaiurable litiiation, 
 in their abfence from God, and the company 
 of the blefTed in heaven. Far otherwife I- 
 Every place befides heaven, will be an hell, 
 a place of torment,to the wicked. And that, 
 in which impenitent finners are to have their 
 abode, is particularly rcprcfentcd in fcripturc, 
 as a place of " outer darknefs," and a " lake 
 burning with fire and brimllonc," &c. Joy- 
 lefs region indeed ! 
 
 And who are to be the companions of 
 your exile, if this fhould be your own fate ; 
 as it molt certainly will, if you fhould live 
 and die in your fins? The felicity of creatures 
 that are by nature formed forfociety, depends 
 very much upon the difpofjtions and qualities 
 of thofe, with whom they converle. But do 
 you imagine that your companions in the 
 realms of darknefs, wi-ll be liich as you will 
 bedclifjhted with I — thofe, whofefociery will 
 be a comfort and relief co you in your banifh- 
 mcnt from heaven, from faints and angels, 
 from Chrift and God : fuch as will caufe a 
 degree of Hght and joy, in thofe gloomy re- 
 gions? Vuin imagination ! Your company 
 will not alleviate, but inzrcale your mifery. 
 For what elfc can be expeded from the foci- 
 
 etv 
 
SE R .VI ll.Confequence of dying mSin. 305 
 
 ety of wicked peifons like yourfelves, in a 
 ftate of punillimeiit ; all, full of envy, rage, 
 defpair ! Or what elfe can be expected from 
 the fociety of thofe malicious fpirits, the de- ^ 
 vil and his angels, who ihall have deluded 
 youtoyourdefl:rudl:ion ; and who arc perhaps, 
 at this very moment tempting you to infide- 
 lity ; and pleafmg themfelves with the hopes, 
 that they fhall fucceed in their dcfigns againfl 
 you ! Can you expect to live in peace with, 
 or to have any confolation, any alleviation 
 of your diftrefs in the regions of woe, from 
 fuch company as this ? If Job, in the day of 
 his calamity, faid very juftly even to his 
 friends, " Miferable comforters are ye all ; '* 
 what will you fay to fuch comforters as thefe ? 
 — damned men and devils ! Nor will you 
 hereafter have any that are better, if you 
 now reject that divine and blefTed Comforter, 
 the Spirit of truth and holinefs. 
 
 But perhaps you flatter yourfelves, that 
 the time of this dreadful exile from God, in 
 fuch a difmal region, and in company far 
 worfe than the molt lonely foUtude, will be 
 but fhort : So that it may be borne by the 
 wicked, at leafl with fome patience, from the 
 profpecl ofafpeedy releaie, with liberty to enter 
 into the maniions of relt and joy. Far other- 
 wife ! In the language of fcripture, " they 
 ihall be puniflied with an everlailing deflruc- 
 tion from the prefcnce of the Lord, and from 
 the glory of his power." And it is laid elfc- 
 whercj that " the fmoke of their torment 
 X afccndcth 
 
3o6 Future Mifery the SER. VII I. 
 
 afcendeth up forever and ever ; and they 
 have DO reft day nor night." — f 
 
 Consider then the time, (for know that 
 the time will come !) when the fmall and great, 
 being raifed from the dead, fhall ftand before 
 God" — before the judgment-feat of Ch rift, ap- 
 pearing in the majefty and glory of the Fa- 
 ther, to receive the things done in the 
 body. The time when all the wicked, and 
 yourfelves amongft them if you die impeni- 
 tent, fhall appear, tho' unwillingly, rcludant 
 and trembling, before this dreadful tribunal ; 
 with a quick and perfect confcioufnels of all 
 your fins committed in this life ; particularly 
 of your having defpifed the riches of God's 
 goodnefs, forbearance and long-fufFering, and 
 trodden under foot his Son, who once came 
 into the world to fave Tinners ; and whom 
 you ftiall then beholdasyour righteous Judge ! 
 The time when the "books fliall be opened," 
 thole faithful records of all your paft tranf- 
 greflionsin thought, word and deed ; (mighty 
 volumes ! ) to the truth of which in every 
 tittle, your own confciences ftiall tcftify as a 
 
 thouland 
 
 f The difmal fituation waftc anJ wikl : 
 A dungeon horrible, on all fides round, 
 As one great furnace flam'd : yet from thofe flames 
 No light ; but rather darknefs vifiblc, 
 Serv'd only to difcover fights of woe . 
 Regions of forrow ! doleful Ihades ! where peace 
 And rert can never dwell ! hope never comes, 
 Th:it comes to all ; but torture without end 
 
 Still urges, and a fiery deluge 
 
 Such place eternal juftice hud prepared ! 
 
 Parad. Loft, L. I. 
 
SER. VIII .Confequence of dying inSin, 307 
 
 thoufand witnefles ; declaring to you, with a 
 decifive voice not to be oppofed, yourjuft 
 demerits ! The time when, thefe difmal pa- 
 ges being read before men and angels, and 
 there being no need of witneffes, that fame 
 Jefus who was once crucified thro' weaknels 
 without the gates of Jerufalem, and wliofe 
 grace you fcorned, fliail arife to pronounce 
 your doom with thunder in his hand, his 
 eyes as a flame of fire, and a tempeft in his 
 face ; thoufands (landing before him, and 
 ten thoufand times ten thoufand angels 
 who excel in (trength, attending to execute 
 his orders : When, having before pafTed fen- 
 tencc on theblefTed at his right-hand, he fhall 
 turn to thofe on the left, faying with a voice 
 like the found of many waters, " Depart 
 from me" — ! — ■ — O amazing, heart-difTol- 
 ving words I at once too important ever to be 
 forgotten, and yet too dreadful, almoft, to 
 be remembered ! — " Depart from me, ye 
 " curfed, into everlafling fire, prepared for 
 *' the devil and his angels." * — " The word 
 of God, " faith the apofllc, *' is quick and 
 powerful ; and (harper than any two-edged 
 (word, piercing even to the dividing afundcr 
 of foul and fpirit, and of the joints and mar- 
 row, and is a difcerner of the thoughts and 
 intents of the heart. " You can hardly hear 
 thofe words of the Lord now uttered, tho* 
 by a " man that is a worm" like yourfelves, 
 without trembling as the guilty Fa^lix did, 
 X 2 wheu 
 
 * Mat. XXV. 41. 
 
3o8 Future Mifery the SER.VIII. 
 
 when the apoftle reafoned with him of righ- 
 teoufnefs, temperance and judgment to come; 
 and tho' you probably coniider this fcene as 
 far remote in luiurity. How then will your 
 hearts endure, when you Ihall hear the fame 
 awful words in more than thunder, pro- 
 nounced by Him, " from whofeface the earth 
 and the heavens Ihall flee away 1" At his feet 
 you will doubtlcfs fall as dead ; asSt.John once 
 did, when, in the vifions of God, he faw 
 him in his majefty and glory ; when " out of 
 his mouth went a fbarp two-edged fword, 
 and his countenance was as the lun fliining 
 in his Itrength. " But alas i he will not re- 
 animate and comfort you, as he did the holy 
 apoftle on that occafion — " I fell at his feet as 
 *' dead, " fays the apoftle ; " and he laid his 
 " right-hand upon me, laying unto me, Fear 
 " not ; I am the firft and the laft. I am he 
 " that liveth and was dead ; and behold, I 
 " am alive forevermore. " f No ! you will 
 be railed up and revived, only as condemned 
 malefadors, fainting under their pain or ter- 
 rors, fon:etimes are, to have thejuft fcntence. 
 the curfe cf the lavj punc^hially executed upon 
 them. It is not cruelty to puniOi the wicked 
 according to their demerits, when the ends of 
 government require it ; as in the prcilnt cafe. 
 Mercy having been before fcorned, no W'cak 
 pity or tenderiiefs will have any place in this 
 day of vengeance. For the judge himfelf, 
 who even now ftandeth at the door, hath laid 
 
 that 
 
 t Rev. J. i6; J7, iS. 
 
SER.Vlll,Confe^uenceo/dymgtnSw,2og 
 
 that the wicked thus condemned, " fhall go 
 away into everlafting punifhment. "J 
 
 It were mod ingenuous in you, doubtlefs, 
 to be led effe^luaily to repentance, by -the 
 grace and goodnefs of God ; as I would hope 
 that Tome of you, at leall, will be. But if 
 any of you are too far hardened for this, you 
 perceive that motives of a very different kind 
 are not wanting. " Knowing. therefore the 
 terror of the Lord, we exhort, we perfuade 
 men." If tlie tender mercies of a Father will 
 not, at leall let the righteous vengeance of a 
 God, and the fear of wrath to come, ferve 
 to reclaim you from the error of 3''our ways, 
 that you may at laft be found of him in peace 1 
 If you fhould not be thus found of him, you 
 will doubtlefs fay, It had been " good for 
 *' you, that you had not been born." You 
 have, furely, more fenfe and ingenuity, than 
 to fufpcct I am become your enemy, becaufc 
 I thus plainly tell you the truth. It is impor- 
 tant, it is falutary truth ; tho' perhaps irkfonic 
 to fome of you in the hearing, and far from 
 being the moft agreeable to myfclf in the 
 fpeaking. If you duly receive and digefl if, 
 and are eventually made wile thereby ; you 
 will find it jufl the reverfe, in one refpecf, of 
 the written roll or book given to the apoftle 
 to eat ; — which was, in his mouth, at iirfl, 
 fweet as honey, but in his belly, bitter as gall 
 and wormwood. This, on the contrary, tho' 
 bitter and unpalatable at firil, like gall, will 
 X 3 'in 
 
 t iMat. XXV. 46. 
 
31 o Future Mifery the SER.VIII. 
 
 in the end and digeftion, be fwect to you ; 
 yea, " fvveeter than honey and the honey- 
 comb. " Let me clofe the prefent argu- 
 ment with the words of the wife man, ad- 
 drefTed to the young ; which words, while 
 they feem to encourage young men to proceed 
 in their foohfh, criminal pra(^>ices, are, in 
 reality, the more (blemn warning againft it. 
 *' Rejoice, O young man in thy youth," fays 
 he ; *' and let thy heart chcar thee in the days 
 " of thy youth : and walk in the ways of 
 " thine heart, and in the fight of thine eyes. 
 " But know thou, that for all thcfe things 
 " God will bring thee into judgment. There- 
 *' fore remove ibrrow from thine heart, and 
 " pur away evil from thy fiefh ; for child- 
 " hood and youth are vanity. "f 
 
 Thus, my beloved young brethren, I have 
 laid before you thofe arguments and confi- 
 derations of various kinds, by which I would, 
 and now do, exhort you to be fober-mindcd. 
 It was far from being my intention to fay all, 
 or even an hundredth part, that might be 
 faid with propriety upon this mod interefting 
 fubje^l. To allude to the words of the a- 
 poltle John ; if all the rcafons for, and mo- 
 rives to fobriety, were to be written down, 
 *' I fuppofe that even tlie world itfelf could 
 not contain the books that fliould be written." 
 For the arguiiients for Ibbrictv, f^- true reli- 
 gion, are in a ibrt infinite, like God the ob- 
 jedl thereof: There is no f^x-^A of them to be 
 
 found ; 
 
 t Eccl. XI. 9, 10, 
 
SE R . VI 1 1. Confequence of dying inSin, 311 
 
 found ; the fubjed: is inexhauftible, to any 
 One that duly enters into the nature, fpirit 
 and importance of it. The natural dictates 
 of your own confciences, the holy fcriptures, 
 life and death, heaven, earth and hell, time 
 and eternity ; and even the commoneft ob- 
 jci^ls and occurrents, teem with arguments in 
 an endlefs fucceffioU; in behalf of true reli- 
 gion ; clearly and loudl}^ admonifhing you to 
 be wife and fober, if you have but an ear to 
 hear, and an heart to perceive. This, in ge- 
 neral, is the fentiment that Solomon exprefles 
 in the rhetorical, and nobly-fublime manner 
 following. "Wifdom criethw///;^^^^/; Iheuttercth 
 " her voice in x.\\Qjireet v ; She crieth in the chief 
 '' place of concourfe ; in the opening of the 
 '' gates^ in the city fhe utteretii her words, 
 " laying, How long, ye fimple ones, will ye 
 " love fimplicity I and the fcorners delight 
 " in their fcorning, and fools hate knowledge ? 
 " Turn you at my reproof; Behold I will 
 " pour out my fpirit unto you, I will make 
 ** known my words unto you." 
 
 I CAN neither dillrull the vaHdity of thofe 
 arguments which have been particularly pro- 
 pofed to you, nor the goodnefs of your un- 
 underftandings, fo much as to fuppofe it ne- 
 cefFary to add any others to them, in order to 
 the convincing your judgments what is the 
 right, the wifelt, fafeft, happieil courfe for 
 you to purfue. No ! I doubt not, but that 
 this point, a very material one, is already 
 gained. Would to God, that all your hearts 
 X 4 and 
 
3 I 2 Reajons again ft delaying SER. VIII. 
 
 and wills were as much in the right as to this 
 matter, as I am pcrfwadcd your heads are ! 
 And, methinks, you mufl have fadly depra- 
 ved and hardened hearts indeed, if even they 
 are not in fome mealure touched by fo many 
 arguments, all drawn from the word of God; 
 provided you have fo far attended to, as to 
 have a tolerable undcrdanding of thein. 
 And having thus fardifcharged my own duty, 
 by la3ang your's before you ; the event muft 
 ik)w be left with yourielves, or rather with 
 Him who hath the hearts of all men in his 
 own hand. Without his blefTing, even pro- 
 phets and apoftles may preach in vain ; much 
 more, fo inconfiderable and unworthy a 
 preacher of the evcrlafting gofpel, as he that 
 is now fpeaking to YOU. 
 
 Bt/T you will fay, perhaps, " Wc are 
 young ; and \-\Qiz^ not be in any hade to be 
 jober-minded. It will anfwer the end as 
 well a number of years hence, when we have 
 in fome meafurc iated ourfelvcs with the plea- 
 fures of fm. Flow many are there about us, 
 who, tho' much older, are not yet any wifer 
 or Ibberer than ourfelvcs ? Let them fet us 
 an example ; it wi'l be fulHcicnt for us to fol- 
 low our fuperiors. " 
 
 Unhappy young men I is the love of fol- 
 ly and vice then lo deeply rooted in your 
 hearfs, that you caimot bear the thought of 
 parting with them 'io foon ? Do you tliink it 
 bar 1 and ^ricvou. robe put upon the remem- 
 brance of yoar Creator, yoyr Father, even 
 
 own 
 
SERcVlII. tobefober-minded, 313 
 
 now in the days of your youth ? If young 
 men need not be fober-mindcd, why did the 
 infpired apoftle enjoin Titus to exhort them 
 to be fo ? Young men, certainly, need not be 
 exhorted to any thing, which is not expedient 
 for young men to do. So that you mull: fup- 
 pofe the apoiile was under fome miflake 
 here, or elfe allow^ that yourfelves have fome 
 wrong conceptions, fome mifapprehenfions 
 of the matter, when you think of deferring it 
 to a later day. This, I fuppofe,. is a common, 
 and often fatal error of the young. They 
 are deflroyed, not fo much by any fixed, po- 
 fiiive refolution, that they never will be vir- 
 tuous and fober, as by , procraftination, or 
 putting off the concerns of religion to a far- 
 ther, and, as they fondly imagine, more con- 
 venient fcafon. I propofe therefore, diflin<5l- 
 ly and clearly, though briefly, to lay open the 
 abfurdity of fuch a condurf. This is, in ef- 
 fect, what was mentioned in my firll difcourfe 
 upon the fubjed, as the laft branch of my ge- 
 neral defign ; viz. 
 
 Fourthly, To fncw you the extreme 
 folly and danger of delaying to be fober- 
 minded, till you are farther advanced in years. 
 That this is both foolifh and dangerous to the 
 lail degree, fhall be evinced by a variety of 
 arguments ; though I fhall not enlarge upon 
 them.f Now 
 
 t Several of the cnfuing arguments, which are here only jiiTr 
 touched upon, are largely handled in the author's Sermons 
 on Pfalm CXIX. J9, 60 / thought on my nvays — I niad.- 
 HASTE, S:c. Particularly in the ;d, 4th, 5th, 6th, 7lh, 
 8th and 9th of thofc Sermons. This is one realon why 
 they were not more fuliy treated here. 
 
314 R^afons againjl delaying SER.VIII. 
 
 Now, it fhould be obfervcd here, that all 
 thofe arguments in general, which have been 
 produced in fVvour of religion, arc as con- 
 clufive with refpefl to the young, as they 
 are with refpecl: to the old. The force of 
 them does hot depend upon the particular 
 age of people, any more than it does upon 
 their particular complexion, llature or occu- 
 pation in life. If you are but reafonabic, 
 moral agents, the pollerity of Adam ; and 
 amongft thofe, to redeem and favc whom 
 Chrilf came into the world, all thefe argu- 
 ments (land in full force ; whether you are 
 ten, twenty or fifty years old. You might 
 fay with as much truth and propriety, that it 
 will be time enough for a llcnder man to be 
 religious, when he is become corpulent ; for 
 a fair One, when he has been burnt a few 
 years under the equator, or for an -Ethiopian, 
 when he has in part changed his Ikin ; as fay, 
 that it will be time enough for you to be fo- 
 ber-mindcd, when you arc more advanced in 
 years. 
 
 But to be a little more particular here : If 
 to be truly religious, is in itfelf a reafonable 
 thing, as has been Ihewn ; then it is fo for 
 all men at all times, in every feafon of life, 
 even from childhood to old age. You do, in 
 cHcct, yourfclves acknowledge religion to be 
 founded in nature and realbn, by refolving to 
 pra^life it hereafter, under the notion of its 
 being right, and vour tluty to do fo. For, if 
 it be not reafonable, why will you practife it 
 
 at 
 
SER.VIII. iobefober-minded. 315 
 
 at all ? Why do you not rather fet up a bold 
 refolution at once, againll all virtue and ^o- 
 briety ; and determine in your own minds, 
 that you never will fear, love or ferve God ? 
 This you dare not, you cannot do ; becaufe 
 you know that you ought in all reafon to love 
 him, and keep his commandments. So that 
 every day and hour of your continuance in 
 fm, you mull be felf-condemned, as acting a 
 part that is contrary to your own reafon. 
 Deny it if you can. 
 
 If fobricty, or true religion, be honorable 
 at all, it is fo at all times ; in youth as well 
 as in age. The world in general, as has been 
 Ihewn, pays refped to virtue and religion, 
 under the notion of its being in nature fit, 
 proper and reafonable for mankind in com- 
 mon ; not under the notion of its being pro- 
 per only for this or that particular perfon, or 
 perfons, of fuch or fuch an age. If you con- 
 iult your reputation therefore, you muft re- 
 folveto forfake your vices without delay, and 
 to be fober-minded from this very day : For 
 all the time of your delay, you will juftly lie 
 under the imputation of folly and wickcdnefs. 
 And how great a reproach is that ! 
 
 If there is any difference, religion is, of the 
 two,more amiable and honorable in the young 
 than in the old. For it is an indication of a 
 mature judgment in tliat feafon of Hfe, which 
 is fo commonly devoted to levity and folly, 
 to vanity and vice. It feems Icfs praif^-wor- 
 thy in an old man to be wife and fober, than 
 
 for 
 
3i6 Reafons ogainjl delaying SER.VIII. 
 
 for a young one : Though, on the other 
 hand, vice and folly may I'cem rather more 
 inexcufabl^ and fhameful in the aged, than 
 they are in the young. 
 
 If a virtuous and religious life is, beyond 
 all comparifon, the moll contented and happy 
 one ; then the carher you enter upon fuch a 
 life, the better it will be for you ; the more 
 peace and comfort, the more real fatisfadion 
 and pleafure you will enjoy in life. All the 
 time that you continue itrangers to wiidom 
 and virtue, whether longer or fliorter, you 
 Sky^ putting a cheat upon, and defrauding 
 Yourfelves : You deprive yourfelves of that 
 fuperior and fubftantial happinefs, which 
 flows froratiue religion ; and fubjcct your- 
 felves to the many vexations, mifchiefs, and 
 nneafy apprehenfions, which naturally attend 
 folly and vice. 
 
 The fooncr you become wife and vir- 
 tuous, the more fcrviceablc you will be to the 
 ■world ; the better you will fill up your lla- 
 tions in life ; the better you will anfwer the 
 end of your creation, by doing good to 
 3^our fellow-mortals. Society will be much 
 more indebted and obliged to you, if you 
 conducl yourfelves properly from your 
 youth up, than if you begin to do (o, only 
 as a kind of ceremony at parting, and taking 
 a final leave of it. 
 
 All the time you continue in the practice 
 of fin, you are ading a mofi: ungrateful 
 and difjngcnuous part towards God. your 
 
 Father 
 
SER.VIII. to be fober-minded, 317 
 
 Father in heaven, and Jefus Chrill who died 
 for you. You are all this time abufing the 
 divine goodnefs and patience ; and grieving 
 the holy Spirit; good angels above, and good 
 men below : And alfo gratifying your word, 
 your mofl: implacable enemies, the devil and 
 his angels. 
 
 You are all this time alfo, ailing a mod 
 prefumptuous and audacious, as well as un- 
 grateful part, towards your rightful Sove- 
 reign, the mighty God, the great and only 
 Potentate. For you are all this while in a 
 ftate of rebellion again ft Him, before whofe 
 throne the holy angels veil their faces, and 
 prod rate themfcl ves with the profoundeft reve- 
 rence ; and at the very thought of whom, 
 thofe apoftate fpirits who are in exile from 
 heaven, tremble, and are horribly afraid.- — 
 So that in fhort, it feems you have neither 
 the filial love and reverence of the great God, 
 which good angels have ; nor fo much awe 
 and dread of his difpleafure, as the angels of 
 darknefs. How aftonifhing then, is your in- 
 gratitude on one hand, and your audacity 
 on the other ; while you continue refolved 
 and fearlefs in the viohuion of God's com- 
 mandments ! 
 
 Repentance and reformation will, in 
 all probability, be attended with more pain, 
 anxiety and dilficuky hereafter, than they 
 would be at prefent ; liowever you may flat- 
 ter yourfelvcs 10 the contrary. Sin gains 
 ilrength by habit and cuftom ; the longer ic 
 
 is 
 
3 1 8 Reafons againjl delaying SER.VIIL 
 
 is continued in, the more is the foul depra- 
 ved, corrupted and enllaved thereby. The 
 habits of fin are not fo eafily broken off, 
 when they are old and inveterate, as when 
 but newly contrac^ied ; as a confirmed tyran- 
 ny in any nation, is harder to be broken than 
 a novel and recent one. Agreeably \vhereto 
 it is faid in fcripture, " Can the Ethiopian 
 " change his fkin, or the leopard his fpots \ 
 " Then may ye alfo that are accuftomed to 
 " do evil, learn to do well." Which words, 
 tho' they are not defigned to affert the abfo- 
 lute impoflibility of breaking off inveterate 
 evil habits, do yet very ftrongly exprefs the 
 great and peculiar difficulty of it. 
 
 Tpie earlier you begin to be wife and vir- 
 tuous, the more honor will, by your means, 
 redound to God and religion. God is glori- 
 fied by them that love and obey him, and or- 
 der their converfation aright. The fooner 
 therefore any begin to do fo, the more they 
 will glorify him. And ought you not, in all 
 reafon, as far as poffiblc to honor the great 
 and good God, your heavenly Father, who 
 daily loadeth you with his benefits ? 
 
 Th e fooner you begin to be fober-minded, 
 the greater progrcfs you will make in true 
 wifdom, virtue and holinefs ; and the greater 
 moral perfedion you will have attained to, 
 when your lives Ihall come to a period. For 
 true religion is in its nature progrcffive : It is 
 like the light of the rifing fun ; which at firll 
 only glimmers faintly in the eaft ; then over- 
 
 fpreads 
 
SER.VIIL tobefoher-minded. 319 
 
 fpreads the horizon, and " fliineth more and 
 more unto the perfe6l day." 
 
 Th e fooner you begin to ferve God, and 
 your generation according to his will ; and 
 the more perfedl you are when you come to 
 die in a good old age, the greater will be 
 your reward and honor in the world to come. 
 When all the righteous fhall fhine forth as the 
 fun in the kingdom of their Father ; you 
 will appear with diftinguifhed lullre and glo- 
 ry, proportionably to the degree in which 
 you excelled others on earth, honoured God 
 more, and did more good in the world. 
 
 You will obferve, my young brethren, 
 that all the argnments here touched upon, 
 are grounded upon the fuppofition, not only 
 that you may probably, but certainly will be 
 fober-minded hereafter, fome time or other, 
 tho' you fhould perfevere a number of years 
 longer in the practice of fin and folly. They 
 are all llriclly conclufive, even upon this fup- 
 pofition. 
 
 Bqt I mufl now remind you, that this 
 fuppofition is at befl: a very precarious one. 
 You may have no more difpofition, no more 
 inclination 10, no more tafie for, wifdom and 
 virtue in old age, than you have now in your 
 youth. Or rather, your averfion thereto 
 may probably be increafed infiead of leffened; 
 tho' you feem to take it for granted, that 
 wifdom and fobriety will come of courfe with 
 years and age. This is one of the many de- 
 \'iccs of Satan, of which you ought not to be 
 
 ignorant. 
 
320 Reafons againji delaying SER.VIII, 
 
 ignorant. You will naturally grow more 
 hardened by continuing in fin, as was inti- 
 mated before. God may withdraw thofc 
 reftraints, and kind influences of his Spirit, 
 which you now in fome meafure enjoy ; and 
 give you up entirely to your own hearts luft.- — 
 How many perfons are there who, tho' they 
 had many checks of confcience in youth, 
 and a tcnderncfs of heart in fome degree ; 
 yet, when they come to middle or old age, 
 appear to be quite hardened and flupified ; 
 to have loft almoft all fenle of moral gocd 
 and evil, and are become profane fcoflers at 
 religion ? There are not a few examples of 
 this fort in the world. You fee then, that 
 men do not always grow wifer and better, 
 but often wax worfe and worfe, with years. 
 And what evidence ? what rational grounds 
 have you to conclude, that this will not be 
 your own cafe, fliould you now in youth ftifle 
 the ccnvi(fl:ions of your own minds ; and re- 
 lift and quench the good Spirit of God, which 
 is ftriving with you ? You have no fort of 
 evidence, however confident you may be, 
 that you fhall not be thus left of God ; as 
 many others apparently ate. 
 
 Consider, in the next place, that while 
 you delay to fear and fervc God, you arc 
 continually adding to the number of your 
 fins, much too great already ! and increafing 
 your guilt every day you live. For there is 
 no mcdiuni betwixt doing right and wrong ; 
 betwixt ferving God, and fcrving the devil 
 
 and 
 
8ER.VII1. to be fober-minded. 321 
 
 and your lufts. If you do not the former, 
 you will do the latter. And befides ; your 
 fins will not only become more numerous, 
 but more aggravated, with your years ; be- 
 ing committed againft more light and know- 
 ledge, than thofe of your childhood were. 
 
 Again : Confider, that if you Ihould die 
 at laft in your fin3, in a wicked old age ; as 
 is not improbable, if you lliould live to be 
 old, your future condemnation will be fo 
 much the more aggravated ; and your pu- 
 nifhment in the other world proportionably 
 the greater. You are treafuring up wrath to 
 yourfelves, againft the day of wrath. And 
 the longer you live, if you fhould at laft pe- 
 rifli in your fins, the worfe it will be for 
 you. It is faid, not without a particular 
 emphafis, that " the finner of an hundred 
 years old, fhall be accurfed." In which ref- 
 pecft, there have doubtlcfs been many perfons 
 who, inftead of having eventually any caufe 
 for rejoicing that they lived fo long, have ra- 
 ther had catifc to wifti that they had been 
 " as an hidden untimely birth ; as infants 
 " which never faw the light ! " 
 
 You will take noti'ce, my young brethren, 
 that every one of the foregoing arguments 
 proceeds upon the fuppofition, that you will 
 actually live ro be old men 1 Even raking 
 that for granted, there is not one of them 
 but what is abfolutely conclufive in favour of 
 being fober-minded in youth. How ftrong 
 then, is riie practical conclufion which refults 
 from them all in conjun<flion! 
 
 Y But 
 
322 Reafons againji delaying SER.VIII, 
 
 Bar I maft now remind you, in the lad 
 place, that the foremcntioned fuppofition of 
 your living till you are old, is much too fa- 
 vourable for you : It is a precarious, unfup- 
 ported hypothcfis ; fuch an one as no perfon 
 of the lead prudence or difcretion would 
 build upon, efpccifilly when there is fuch an 
 intcreft at flake. Will you boalt yourfelvcs 
 of many years to come, or even of to-mor- 
 row, when you " know not what a day may 
 bring forth" ? What a flrange infatuation is 
 this, however common I How many millions 
 of millions of perlbns younger than you, arc 
 already numbered with the dead in the dufl: 
 of the earth, not to arife again till thefe hea- 
 vens are no more ? How many of the com- 
 panions of your childhood, of your friends, 
 relations, and perhaps brethren and hflers, 
 born after, are gone before you ? (For in this 
 fenfe, as well as in divers others, " the firfl: 
 are often lall, and the laft firlt. " ) Some of 
 whom were perhaps taken away by a fuddcn 
 violent fl:roke,\vithout previous warning ; and 
 whofc lives having been among the unclean, 
 it were necdlefs to fay, that their death was 
 not with the pure and holy, nor their porticn 
 with the bk'fled. Now, have you any affu- 
 ranee that you f]:iall not yourfelvcs be thus 
 fuddenly fnatched out of the world, while 
 you arc dreaming about being fober-minded 
 twenty or thirty, forty or fifty years hence ; 
 when you have fufficiently latigued youi Iclves 
 in the fervice of Satan and your lulls ! Has 
 
 the 
 
SER.VIII. to be/oher-minded, 323 
 
 the God of your lives ? — has He in whofe 
 hand your breath is, and whofe are all your 
 ways, ever told you, that duft and worms 
 fhall not cover you before grey hairs appear 
 upon you ? You may be in the place of tor- 
 ment many years before the time comes, 
 which you allot for reformation ! 
 
 Not one of you, howerer healthy, ftrong 
 and flourifhing, tho' like a green bay tree in 
 its prime, has any fecurity that he Ihall not 
 be fuddenly cut down. For behold, even 
 "now the axe is laid to the root of the trees;" 
 and it cannot be long before " every tree 
 that bringeth not forth good fruit, is hewn 
 down, and caft into the lire. " Young and 
 tender fappUngs fall more eafily than trees 
 come to maturity, and to a proper confiflence 
 of parts : A fmall (Iroke may lay them level 
 with the earth. Yea, they may be mown 
 down as the grafs, and the flower of the field, 
 " which to day is, and to-morrow is call: in- 
 to the oven : " Nor are they (o green, or full 
 of fap, but that a fire may be found fierce e- 
 nough to burn them — In the language of the 
 book of Job, " Man that is born of a woman, 
 is of few days — He cometh forth as a flower, 
 and is cut down : He flecth alfo as a fliadow, 
 and continueth not. " In the language of 
 Mofes, we are " like grafs which groweth 
 up. In the morning it flouriflieth, and grow- 
 eth up ; in the evening it is cut down and 
 withereth. « — We fpend our years as a tale 
 that is told. " In the language of David, 
 Y 2 " every 
 
5 24- Reafons againji delaymg SER. VIII. 
 
 " every man at his bed [eflate, is altogether 
 vanity. " In the language of Solomon, 
 " Whatfoever thy hand flndeth to 'do, do it 
 with thy might \ for there is no work — in 
 the grave whither thou gocft — For man -^iMo 
 knoweth not his time ; as the hflies that are 
 taken in an evil net," Sec. And again, " Re- 
 member now thy Creator in the days of thy 
 youth, while the evil days come not." — In 
 the language of St. Peter, " All flefh is as 
 grafs, and all the glory of man, as the flower 
 of grafs: The grafs withereth, and the flower 
 thereof falleth away ; but the word of tlic 
 Lord endureth forever. " And in the words 
 of St. James, well worthy the attention of all, 
 and particularly of thofe of you, who are 
 warmly engaged in worldly bufmefs, trafic 
 and merchandize ; " Go to now, ye that fay, 
 To-day or to-morrow, we will go into fuch 
 a city, and continue there a year, and buy 
 and "fell, and get gain : whereas ye know^ 
 not what ihall be on the morrow. For u hat 
 is your life? It is even a vapour that appear- 
 eth for a little time,and then vanifliethaway." 
 You fee then, my young brethren, the 
 infinite importance, not only in general of 
 being fober-minded, but of being fo imme- 
 diately, without any delay ; as for many o- 
 ther reafons that have been mentioned, fo 
 particularly for this, that you have no fecu- 
 rity for another day, hour or moment. This 
 being the cafe, how extremely foolifh and 
 dangerous is it to depend upon living mcyVy 
 
 years ! 
 
SER.VIIL to be fober-mmded. 325 
 
 years ! To day then, as the holy Ghoft faith, 
 even while it is called to day, harden not your 
 hearts ; left to-morrow fliould not be a day 
 of falvation, but of perdition to you ! O that 
 you were all wife ; that you underftood thjs, 
 and duly confiderfid your latter end ! If you 
 knew how frail you are, and numbered your 
 days aright, it would be morally impofliblc 
 for you, not to apply your hearts to that falu- 
 ■tary wifdora.and fobriety, to which you arc 
 exhorted. 
 
 It may be ufefal to you, my young bre- 
 thren, if I here .fubjoin feme fhort courifels 
 and cautions of a mixed nature ; tho' divers 
 of them may perhaps be near akin to fomc 
 that are contained in the foregoing difcourfes; 
 and other,3 only prudential. And, 
 
 I. Beware of irreligious, deifticai books 
 and men ; left you fhould be deluded by them 
 to your ruin. Some there are in all ages, 
 who, like the old fcrpent, tho' far lefs fubtlc, 
 *' lye in wait to deceive." There are many, 
 who being either men of grolly depraved 
 and profligate morals, caimot endure the re- 
 ftraints of religion ; or elfe men of uncom- 
 mon pride, affc^lation and vanity, fct them- 
 felves up as champions for infidelity. Thefe 
 latter, not knowing how to diftinguifti thcm- 
 lelv^es as their ambition prompts them, bv 
 fair and laudable means, engage warml}" in 
 this black caufc of impiety ; afTuming te 
 themfelves the airs and importance of men oi" 
 Y 3 uncommon 
 
326 Mifcellaneous SER. VIIIv 
 
 uncommon penetration and fagacity, merely 
 on the credit oi ajfeH'mg to know more than 
 others, and of con trad i ding what all the wi- 
 feft and befl men in the world have believed. 
 And how very knowing and learned muft 
 thefe gentlemen be, who have clearly difco- 
 vered the errors and delulions at Icaft, perhaps 
 the knavery,of thofe perfons, who have been 
 in all ages the moft celebrated for wifdom, 
 virtue and piety ! What profound geniufes ? 
 what enlightened, clarified and fublime fouls 
 muft thefe fages have, who have fo clearly 
 detected the impofture, or the folly and 
 grofs ignorance of Mofes, SolomOn and the 
 prophets; ofjEsusCHRisT and his apoftles ; 
 of all our Boyles, Lockes, Clarkes, Ncwtons, 
 Butlers, Hoadleys, Chandlers, Sherlocks, &c. 
 &c. ? Thefe muft be very fagacious gen- 
 tlemen indeed ! And how benevolent, mag- 
 nanimous and glorious their attempts to un- 
 deceive mankind, and to deliver the world 
 from the errors, the ftiperftitions, and mon- 
 ftrous notions about religion, taught by fuch 
 perfons ! — What an ample field was here for 
 the heroic exploits, and imaginary triumphs 
 of vanity in a Collins, a Woolfton and a Tin- 
 dal ; in a Shaftft^ury and a Morgan, a Chub 
 and a Bolinbroke ? — But it is, in effec^l, of fuch 
 men as thefe, of their fophiftical writings, 
 declamations and documents, that Solomon 
 counfels you to beware, faying, " Ceafe, my 
 Son, to hear the inftruc^ion that caufeth to 
 err from the Words of knowledge." 
 
 2. Give 
 
SER.VIII. Counf els ^ Cautions. 327 
 
 2. Give your minds and attention chiefly 
 to plain things in religion ; to the obvious 
 do6lrines and duties of it ;ruch as are indifpu- 
 tible, and fuch as almoft all chriftians are, and 
 ever were agreed in. For thefe are, without 
 doubt, af the greatefl: importance ; and on 
 the belief and practice of them, more efpeci-- 
 ally, does your prefent and future happinefs 
 depend. It cannot be fuppofcd, that the all- 
 wife, good and merciful God, has made the 
 eternal falvation of men depend upon niceties ; 
 upon abflrufe fpcculations, or things diflicult 
 to be underilood. Hiftory informs us that 
 Caligula, one of the moft cruel and infamous 
 of the Roman Emperors, commanded his e- 
 dids, laws and orders to be written in fuch 
 fmall, obfcure chararters, and then fixed up 
 fo high, that it was next to impoflible for 
 people in general to read and underftand 
 them, that they might know his Majefty's 
 pleafure. This he is faid to have done, du 
 purpofe to enfnare his fubjecls ; that he might 
 have an opportunity to embruc his hands in 
 their blood as malefaclors, under color of law 
 and juftice. It is faid of Bafilides, another 
 infamous tyrant, that he would often impofe 
 the moft unreafonable and im practicable 
 commands on his fubjeds ; for example, 
 that he would require One to bring him a 
 pint, or large quantity of his fwcat in a veffel, 
 on a cold frolty morning ; and another, to 
 bring him a great number of fleas chained 
 together in a particular manner, at a fciafon, 
 Y 4 ' ■ or 
 
328 Mifcellaneous SER.VHI. 
 
 or in a country, wherein no fleas were to be 
 found ; and the hke : And then put them to 
 death for difobedience. It is faid of Pro- 
 crudes, an infamous robber and petty tyrant, 
 thi^t he would, with great apparent kindnefs, 
 condefcention and humanity, invite people to 
 lodge at his palace, or caftle : And, then cut 
 off the feet and legs of fome who were too 
 tall, and ftretch and torture others who were 
 loo fhort, to make them juft as long as the 
 bed prepared for them. Now, the reprefen- 
 lations often given us of God's dealings with 
 men, fuppofe hirn to be really no better than 
 an almighty .C2X\gVi\3i, Bafilides or Prqcruftes ; 
 or rather, to have all their particular bad 
 qualities, and. peculiar caprices united in 
 himfelf. Thus, do fome, tho' .1 hope igno- 
 rantly, blafpheme the all-wife, good and mer- 
 ciful God ! Be all fuch impious corice.ptions 
 of him far from you, as it is from the 
 Almighty that he fhould do wickedly, or 
 pervert juftice and judgment ! -You may .be 
 aiTured that all of you, who fmcerely dejQre 
 to know and to do his will, in order to your 
 eternal happinefs, may both know and do it, 
 as far as is neceffary to that end, by means of 
 the light, help and grace which he affords to 
 them that feek him. The truth and w^l of 
 God, as far as your falvation is concerned in 
 knowing it, is not obfcurely or darkly, but 
 clearly revealed ; fo that " he that runs may 
 read :" And the path of life, to an honell 
 mind, is fo plain, that " the way-faring mep, 
 
 , .til?' 
 
SER.VIII. Counf els &" Caution. 329 
 
 tho' fools, can hardly err therein." There 
 are however, doubtlefs, Ibme things in the 
 word of Qod, " hard to be underftopd." 
 Neither, when I advife you to attend chiefly 
 to thofe that are plain and eafy, do I meaii 
 that you fhould not, as far as may be, ac- 
 quaint yourfelves with the whole truth re- 
 vealed ; " that ye may Hand perfec^i, and 
 complete in the will of God. " 
 
 3. You fhould always interpret the more 
 obfcure and diflicult parts of fcripture, in con- 
 fiflence with thofe that are plain. You 
 fhould rather forever confefs your ignorance 
 of the former, than underftand them in a fcnfe 
 .repugnant to the latter ; and then torture 
 ,thefe plain ones, to make them agree with 
 .obfcure ones mifunderjiood. This has been a 
 very common practice ; particularly in fome 
 famous theological controverfies that might be 
 ziientioned : In which fome zealous cham- 
 pions for uufcriptural myfteries, have indeed 
 fhewn a wonderful dexterity at " darkening 
 cpunfel by words without knowledge." 
 
 4. If any of you fhould have leifure and 
 inclination to acquaint yourfelves with the 
 ftate of thofe controveifics, which now fub- 
 Xift in the chrillian world ; whether concer- 
 ning dodrines, modes oi wprOiip, or eccle- 
 fialtic order and polity ; you fhould do it ra- 
 ther with a view to your private information 
 andfvitisfa^lion, and for the regulation of your 
 own condu6l, than that you may be qualifi- 
 ed for holding a difputation upon thelc fub- 
 
 je6ls. 
 
230 Mifcellamous SER. VIII. 
 
 je(5ls. At leaft, if you fliould acquire any 
 Ikill or ability in controvcrfy, which is a kind 
 o^ fencing, and fometimes even among the 
 zealous fathers of the church, ended in mur- 
 derous thrufts and blood : I ilay, it you fhould 
 acquire any fkill in this art, you fhould rather 
 life it only upon occafion, in your own ne- 
 ceffary defence when attacked, (as honeft and 
 peaceable men fometimes do I'words) than 
 carry it about with you to allail, or terrify 
 others. It is feldom that any good, and of- 
 ten that much mifchief, comes of this kind 
 of controverfy ; whether you call it playing, 
 fencing or fighting : And, to " fhew out of 
 a good converfation your works with meek- 
 iiefs of wifdom, " will be much more to your 
 honor and advantage, than the grcatelf re- 
 putation you can pollibly obtain in this way. 
 5. If you fhould happen to differ in 
 opinion in fome refpec^ls, from moll of thofe 
 'among whom you live ; a degree of cau- 
 tion and referve may be prudent, expedient, 
 and not inconfillent with chrillian fimplicity, 
 or godly fincerity : Efpecially if the diilcreuce 
 is not very important in its nature. Men in 
 a private ftation, and particularly young men, 
 have no call to tell the whole world their par- 
 ticular opinions ; and much lefs, to make it a 
 bufuiefs to difpute about them. By doing fo, 
 fome have hurt their own intereft very elten- 
 tially, without doing the Icall good to others : 
 Efpecially in times and places, wherein bigo- 
 try, a party-fpirit, enthufiafm and cenfori- 
 
 oufnefs 
 
SER.VIII. Counfels &' Cautions, 331 
 
 oufnefs have prevailed. You will find this 
 very falutary counfel, if it fhould hereafter 
 be your lot to live in any country, where liich 
 an abominable, antichriftian fpirit in the com- 
 mon people, is rather encouraged than dif- 
 countenanced by many perfons in authority, 
 and by numbers of the leading clergy ;■ — by 
 fome, thro' ignorance, and a zeal not accor- 
 ding to knowledge ; and by others, from poli- 
 tical, avaritious and worldly motivi^s : Neither 
 of which is an uncommon cafe in this evil 
 world — But it is not the intent of any thing 
 which I have faid, to advife you againft ever 
 entringintojconverfation upondifputed points. 
 Occafionally to open your minds freely, and 
 to difcourfe upon them with people of candor 
 and moderation, whom you know ; not in 
 the controverfial way, for vanity or vidbry, 
 but merely for the fake of receiving or giving 
 information : This, I fay, may be at once ve- 
 ry agreeable and edifying to you. But remem- 
 ber, there are comparatively but few perfons, 
 to whom your minds can be thus laid open, 
 with prudence and fafety. And therefore, 
 
 6. At all times avoid, as far as poffible, 
 entering into any kind of religious difpute 
 with a hot enthufiad, or with any of thofe 
 perfons, whofe brains are half turned with 
 iyflematical divinity ; and whofe angry pajfi- 
 ons are apparently engaged in defending the 
 jargon, either of ancient fymbols, or of more 
 modern confeflions of faith ; all, of human 
 invention, and fome of them antifcriptural. 
 
 Would 
 
332 Mifcellamous SER.VIIL 
 
 Would you think cither to convince Ixich 
 men, *' foaming out their own ftiame," or 
 even toallay their intemperate iieat,clamor and 
 raihng, by reafoning with them ; — • by fobcr 
 argument !— ^ At lead, fird try your talent 
 at reafoning fome other way. For example.; 
 try it fir ft on a whirlwind ; then on the cata- 
 racts of Niagara, and next on the fiery erup- 
 tions ofVeluvius, Stromboli and iEtna. If 
 the experiment ilicceeds ; if you can fuf- 
 pend the fury and rage of all thefe, by the 
 force 'of your reafoning ; you will then have 
 fome encouragement to make trial of it upon 
 fuch men as the foaming enthullaft, and the 
 flaming bigot ; otherwife it is beft for you to 
 leave them' to God, and endeavour to be, and 
 'kctip fiber yourfelves. 
 
 7. Avoid all oftentation in religion. Do 
 nothing from a fpirit of vain-glory ; cfpecial- 
 ly nothing that has any relation to religion ; 
 but every thing, in lowlinefs of mind. Nei- 
 ther afied; to appear righteous unco men ; but 
 .endeavour to do your duty in all refpe6ls, as 
 in the fight of God who tricth your hearts. 
 " Be not righteous over-much ; neither make 
 " yourfelves over-wife : why Ihould 3^ou de- 
 *' flroy yourfelves ?" * Every thing that is 
 fhewy, afiected and ofientatious in religion ; 
 or done with an apparent defign to make 
 people think the doer very fcrupulous, con- 
 fcientious, , and eminently pious, is highly 
 difgufiful to pcrfons of true wifdom and pe- 
 netration ; 
 
 * Eccl VH, 17. 
 
SER.VIII. Counfeh &^ Cautions, ^^i, 
 
 netration ; and, which is far more, highly 
 oifenfive to God, who dwelleth with, and 
 delighteth in, them that arc of a lowly, 
 humble and contrite fpirit. 
 
 8. On the other hand, beware of falfe 
 Hiame and modefty ; a common vice, and 
 none of the lea ft. People are often afliamed 
 of their duty ; fometimes,only lell fools fliould 
 laugh at and deride them for doing it ; and 
 fomctimes, perhaps, left others fhould think 
 they have not fhame and modefty enough. 
 To be afhamed, in any cafe, of what is right 
 and fit to be done, and from that principle to 
 omit it, is real impudence, and of the worft^ 
 kind ; becaufe it is offending God, through 
 bafhfulnefs with regard to man. To be fure, 
 never be afliamed of your Saviour, " or of 
 his words ; " but confcfs both before men on 
 all prope&'occafions ; left he Ihould alfo be a- 
 fliamed ^T you, when he cometh in the glory 
 of his Father, with the holy angels. 
 
 9. Rest not fatisfied with any profeflion 
 of religion, or in any fuperlicial reformation 
 of manners : Reft in nothing fhort of Jefus 
 Chrift, thro' faith that w^orketh by love, and 
 which connotes that new birth, and new 
 creature, fpoken of infcripture. Every thing 
 fhort of this, will leave you deftitute of chrif- 
 tiaii fobricty ; and therefore, inaftateoffin, 
 guilt and death. Befides : Unfeigned faith 
 in Chrift as the redeemer of finners, purity 
 of heart, and a fupreme love to God, are ne- 
 
 . cclTlary in order tb your having any true de- 
 / ' . light 
 
334 Mifcellaneous SER. VIII. 
 
 light in his fer.v^e, and enjoying the comforts 
 of religion, or of the Holy Ghoft, in this 
 world. Religion will be rather a burthen, an 
 inieafy reftraint to you, than your happinefs 
 and delight, if you have no more of it than 
 ^he form. She beftows not her coaiforts, 
 her diyine joys, but on them that fincerely 
 Jove her, embrace her with their whole heart, 
 and yield themfelves up unrefervedly to her 
 heavenly influence and power. So long as 
 your hearts are divided betwixt God and the 
 Avorld, they will be mifcrably torn and tor- 
 tured ; you will be in doubts, in fears and 
 darknefs. But once give up all ; once re- 
 nounce every thing thatftands in competition 
 with God, and refolve to follow the Lamb 
 " whither foever he goeth ; " then will you 
 indeed find reft unto your fouls. Your 
 eye being thus flngle, your whole body 
 ihall be full of light ; your fouls, of heaven- 
 ly peace, hope and comfort. 
 
 ID. Keep a particular watch and guard 
 upon your own iniquity ; upon the fui that 
 nioft cafily befets you, upon your conftiiuti- 
 onal, and moft beloved luft. All people in 
 general have, cither originally from nature^ 
 or from the circumllaiiccs of their educa- 
 tion, employment, or ftation in life, fome 
 fuch favourite luft or palTion ; which is to 
 them as a right hand, or a right eye : They 
 know not how to part with ir, till they are 
 born of the Spirit ; fo dear it is to them. 
 And even then, it is not always fo far con- 
 quered 
 
8ER.VIII. Counfeh S? Cautions. 335 
 
 quered, as to be upon the fame level with o- 
 ther vices. The dethroned tyrant, that once 
 reign'd without controul, lofes not all his 
 power at once ; but often flruggles to regain 
 his former empire in the heart. In fome per- 
 fons this tyrant is anger, in others envy, in 
 others avarice, in others vanity or pride, in 
 others nncleannefs, in others intemperance in 
 meat and drink ; and ^o on. And whatever 
 your own predominant pailion is, you are re- 
 fpedively to keep a particular eye upon it. 
 Till you have in fome good mealure got the 
 maftery of it, you are not to imagine your- 
 felves chriftians : This is your particular trial, 
 and a touch-ftone of your fincerity towards 
 God. 
 
 But to draw near to the conclufion of 
 this difcourfe and fubjecl together : I have, 
 in the limplicity of my heart, been taking 
 confiderable pains to give you fuch inftruc- 
 tions, counfcls and warnings ; and to lay 
 before you fuch motives to fobricty, as arc 
 agreeable to the word of God ; all, with a fm- 
 ccre view to your temporal and eternal good. 
 [ have borne ic upon my own mind all along, 
 th:it I am accountable to God for whatever I 
 deUver to you as his word and will, and your 
 duty to believe and prac^ife : And that, if 
 I uiltully or knowingly deliver to you any 
 thing contrary thereto, teaching for docirines 
 the commandments of men ; I do it at the 
 utmoH: peril of my own perdition. Let me 
 remind you, on the other hand, my young 
 
 brethren. 
 
336 Mifcellanems SER. Viri. 
 
 brethren, that you are alfo accountable to- 
 God, our common Sovereign, for the recep- 
 tion which you give to his word and com- 
 mandments, made known to you ; and, riiat 
 if you wilfully difregard or neglc(ft them, your 
 peril will be equally great. I therefore b6- 
 feech, as well as exhort you, to be fober- 
 minded. You will, probably, be cither the 
 better or the worfe in the (t\\<^^ for my dif- 
 courfes to you upon this fubjecl : Which of 
 them it fhall be, depends, under God, upon 
 yonrfdlvcs ; upon your remcmbring and ob- 
 ferving, or forgetting and negledhig, what 
 has been faid to you agreeably to the holy 
 fcriptures. And, from the general, and ap- 
 parently ferious attention which you have gi- 
 ven, there feems to be more ground to hope 
 the former, than to fear the latter : God 
 grant, that the event may confirm, and eter- 
 nally julVify fhcfe hopes 1 
 
 Before Him, the great, the all-knowhig, 
 impartial and almighty Judge of all, both you 
 the hearers, and I the ipeaker, mult e'er long- 
 appear, to give an account of ourfelves re- 
 fpc<^lively. We (hall all, ar the appointed 
 time, appear before the tribunal of Jcfus 
 Chrift : For God hath " appointed a day, 
 wherein he will judge the world in righte- 
 oufnefs, by that man whom he hath ordained ; 
 whereof he hath given alTurance unto all men, 
 in that he hath raifed him from the dead." I 
 am certain, that in that great day, 1 fhall not 
 be condemned by him for any wiltul pcrvcr- 
 fion of his goipcl, cither in my difcourles on 
 
 this. 
 
3ER.VIII. Counjeh & Cautions. 337 
 
 this, or on any other fubjedl ; my own con- 
 fcicnce bearing me witnefs in the Holy Ghoft, 
 that in this refpedt at leall, I am innocent ; 
 clear from the blood of you and all men, 
 whether old or young. See, my beloved 
 brethren, See that you give fuch a reception 
 to the real, the undoubted dodrines and pre- 
 cepts of the gofpel, that you may, in rerpe(5l 
 of your own praBke, have the like comfor- 
 table witnefs of your confcience, and bold- 
 nefs in the day of judgment ; left, other wife, 
 you fhould be condemned with the world. 
 Great will be your guilt, heavy your con- 
 demnation, inexpreflible your mifer}^ if you 
 fhould perfevere in fmning againft light,'con- 
 vidion of the truth, and the didlates of your 
 own confciences ! Glorious will be your re- 
 compence of reward at laft, if you believe the 
 word of God, and keep it. 
 
 Yet a little while, and he that fhall 
 come will come, and will not tarry. Me- 
 thinks, aim oft, I already fee the heavens 
 which have received him, opening, and the 
 Son of man defcending in great power and 
 glory I the judgment fet I the books opened ! 
 the dead raifed ! the righteous appearing with 
 ineffable joy and triumph ; the wicked with 
 unutterable woe and anguiili ! both prefaging, 
 beyond the poflibility of a doubt, what their 
 fentence will refpcdlively be I — O, my young 
 brethren, where will you ? — where fhall I 
 be found, when this great day of the Lord 
 arrives ? — a dav fo glorious tJthem that love 
 'Z his 
 
33^ A Prayer for SER.VIII. 
 
 his appearing • fo dreadful to them that hate 
 him, and dilbbey his commandments ! 
 
 Let me conclude with exprefling the fen- 
 timents and dcfircs of my heart, rcfpec^ing 
 both you and myfelf, in a fhort prayer to 
 Him that hcareth prayer ; as follows. 
 
 OThou, of whom, and thro' whom, 
 and to whom are all things ; the 
 God and Father of our Lord Jefus 
 Chrift, and of whom the whole family in 
 heaven and earth is named ! O, graci- 
 onfly behold thefe young men before thee ; 
 from the womb ignorant of, and therefore 
 cftranged from thee : But yet thy oflTspring ; 
 forV.ed by thy hand, animated by thy breath, 
 and enlightened with a ray from the fountain 
 of light in thee ; born under the common law 
 of niortality, thro' the offence of One, and 
 naturally f iibjea to the bondage of corruption •; 
 born to die in a few days, and yet to live for- 
 ever ; encompafTcd always with thy prefcncc, 
 upheld by thy power, and living only in and 
 by thee. 
 
 'Great Creator and Father of all I who 
 defpifcft not the work of thine own hands ; 
 Thou who didil flifliion them \o wonderfully 
 in the womb, and take them from it to behold 
 the light! even thou haft alfo noiirilhed them 
 and brought them up as children, fiiice they 
 firfl hung upon their mothers breafls. Thou 
 hafl delivered them from many evils, and 
 
 fliiclded 
 
SER. VIII. ToungMen M the Author 339 
 
 fhielded them from iiniiumber'd dangers, thro* 
 the feeble flates of infancy and childhood. 
 Thou, on whom all eyes wait, who heareft 
 the young ravens when they cry, and before 
 whom not a fparrow is forgotten : Thou haft 
 fupplied their natural wants from thy ftores 
 and treafures, with a bountiful, a paternal 
 hand ; and made(1: provilion for their deli- 
 verance from (la and death, and for their eter- 
 nal happinefs, even before thou gaveft them 
 their being. In the fulnefs of time, according 
 to thy gracious promife ,of old, thou did(t 
 fend forth thy Son, made and born of a wo- 
 man ; who, by thy grace, hath tailed death 
 for every man, to redeem them that were 
 under the law ; and that we fmners of the 
 gentiles might alfo receive the adoption of 
 fons. From children they have had aiT op- 
 portunity to know the holy fcriptures, which 
 reftiiy of thy Son, and which are able to make 
 them wife unto falvationj thro' faith which 
 is ill him. 
 
 O RIGHTEOUS Father ! they have indeed 
 erred from thy ways ; they have (inned, thev 
 have rebelled agai j(l thee. O i^ive them now 
 repentance, to the acknowledging of the 
 truth which is •o.iv^s: godlinefs. May they 
 know thee the only true God, and Jefus 
 Ghrift whom thou haft fent, to the obtaining 
 life eternal. Wherein they have erred from 
 tliy righteous paths, forgive, O moft merciful 
 Father ! forgive them, thro' the blood of the 
 Lamb ft lin from the foundation of the world. 
 Z 2 Rcmembei" 
 
340 A Prater for SER. VIIL 
 
 Remember not againft them the fms of their 
 youth ; tor childhood and youth are vanity. 
 Father forgive them ; for they knew not what 
 they did I Thou confidereft their frame, thou 
 remembereft that they are dud ; and art not 
 ftrid to mark iniquity' Thou half faid by 
 the mouth of thine holy apolUes, that thou 
 wilt have all men to be faved ; and art not 
 willing that any Ihould perifh, but that all 
 fhould come unto repentance ; that they may 
 receive the re million of fins, thro' Him that 
 died for all, the jud for the unjuil, that he 
 might bring us ro God ; and who is able to 
 fave them unto the uttermolt that come unto 
 God by him, feeing he ever livcth to make 
 mtcrcellion for them. 
 
 O HOLY Father ! may thefe young men 
 be fanctified through i\\y truth ; thy word is 
 truth. Cleanfe them throughly from their 
 iins, from all unrighteoufnefs, from all filthi- 
 nefs of the fiefh and fpiiit, in the pure, the 
 hallowed founiain which thou hail opened. 
 May the}" be holy, and without blame before 
 tlice in love, being followers of thee as dear 
 children the remainder of their days on earth ; 
 that they may be heirs of God, and joint- 
 heirs with JeiV.s Chrifr, whom thou halt ap- 
 pointed-heir of all thifigs. 
 
 O Thou who wall, and art, and art to 
 come ; the j'ame from everlaUing to everlaftingi 
 behold, thou haft made their days as an hand- 
 breadth, and their age is as nothing before 
 thee. Caufe them therefore, whofe lifeis as 
 
 a 
 
SER. VIII. ToungMen ^ the Author, 341 
 
 a va=pour, as a flower, as a poft that hafteth 
 by J O caufe them to know their end, and 
 the meafure of their days what it is ; that, 
 confidering how frail they are, they may re* 
 member thee in the days of their youth ; that 
 th^iy may even now apply their hearts unto 
 wifdom, and for the time to come, be fober- 
 minded according to thy word. 
 
 Fath ER of lightSjWith whom there is no 
 variablenefs, neither fhadow of turning ; E- 
 ternal Source of truth and love ! thy unwor- 
 thy fervant hath declared thy love and thy 
 truth unto them, that they might both know 
 and love thee. He hath fown, not perifhing 
 or corruptible, but the incorruptible feed; 
 even thy word, O Lord, which Hveth and 
 abidech forever. Though fown in w'eaknefs, 
 may it be raifed in power I Thou alone 
 gived: the increafe, whofoever foweth, or 
 planteth, or watercth. O caufe this good 
 feed, tho' fo unfkilfully fown, to take deep 
 and effeclual root in all their hearts, however 
 hard any of them may be, thro' the deceitful- 
 nefs of fm ; that it may fpriug up fpeedily, 
 and grow, fird the blade, then the ear, and 
 after that the full corn in the ear, a goodly 
 and plenteous harveil of the fruit of Vighte- 
 oufnefs, to the glory of thy great uame by 
 Jefus Chrifl ; to their own peace, honor and 
 happinefs here, and to their eternal felicity in 
 thy kingdom which is above. 
 
 Perfect the good work already begun 
 in any of them, unto tlie diy ofChrilt: Keep 
 
 thcin 
 
342 A Prayer for SER.VIIL 
 
 theifi froin falling, that they may in due 
 time a'ppearin thy glorious prelence with ex- 
 ceeding joy. And grant, O heavenly, mod 
 holy and nnotl gracious Father ! grant that 
 thy unworthy Icrvant, having preached to 
 others, may not himiclf be a call-away ! 
 May he with them, tho' lb unworthy of thy 
 favourable regards, yet thro' thy unutterable 
 lowe and gracein Chrift Jefus, be found at 
 laft at his right hand, whom thou haft made 
 the Lord and Judge of all. With them, and 
 with thy unworthy, tho' not wholly unfaith-- 
 ^Kil fervant, it is a very fmali. thing that they 
 fjiould be judged cf man's judgment, or have 
 their names call out as evil : He that judgcth 
 them, and' all, whofe judgment is at once 
 tfibe, impartial and dccifive, is the Lord. 
 •! In; that -great day, therefoi^e, O my God ! 
 when' the ftars of heaven Ihall fall to the 
 earth, even as a fig-tree Ihaketh her untimely 
 fi,gs,. when flie is fhaken of a mighty wind ; 
 ■whea the heavens fliall depart as a fcroll 
 when it is rolled together, and every moun- 
 tain and ifland Ihall be moved out of their 
 places ; when the kings of the earth, and the 
 great men, and the rich men, and the chief 
 captains, and the ihighty men, and everv 
 bond-man, and every free- ma n ; when all 
 Who have killed, perfecuted, or maliciouflv 
 condemned tlie juli: ; when all who have rc- 
 jecled and difobeyed thy facrcd word, or 
 knowingly perverted it, thro' the love or fear 
 of this prcfent world, Ihall hide thcmfclvcs in 
 ^, the 
 
^EKN\\l.TotmgMen&' the Author. 343 
 
 the dens, and in the rocks of the mountains ; 
 and fliall fay to the mountains and rocks, Fall 
 on us, and hide us from the face of Him that 
 fitteth upon the throne, and from the wrath 
 of the Lamb : In that great day, O my God I 
 may thy mod unworthy fervant, may thefe' 
 young men, may all that are here affembled 
 in thy ho ufe of prayer, of wlig^tev^r-age, fex 
 or degree, having believed ^ahd 'obeyed thy 
 truth in limplicity, the truth a^ it is in Je.fiEs, 
 have great peace and boldnefs ! May even the 
 lead of them have then no occailon to " hide 
 " themfelves in the dens and in the rocks of 
 " the mountains; or to fay to the mountains 
 " and rocks, Fall on us, and hide us frotifi 
 " the face of him that fitteth upon the throne, 
 " and from the wrath of the L-amb !'* 
 grant that, in that day, the leaft as well as 
 grcateft of us may lift up our heads with joy; 
 knowing that He who loved us, and whom 
 not having before feen we loved, together 
 with ourcomplete redemption, is come : And 
 may, with the general a{rembly,the church of 
 the firlt born, and the innumerable company 
 of angels, with loud, joyful and triumphant 
 voices, afcribe blelling, and honor, and glo- 
 ry, and power unto Him that fitteth upon 
 the throne, and unto the Lamb forever and 
 ever. For worthy, OGreatest and Best 
 of Beings! Worthy is the Lamb that was 
 fliin, and hath redeemed us unto God by his 
 blood, to receive power, and riches, and wif- 
 dom, and ftrengch, and honor, and glory 
 and blcfling. Amen ! 
 
CORRECTIONS. 
 
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 j^" Some flips in 
 
 the fpelliog and 
 
 readf 
 of the truth. 
 " gather together 
 Preacher 
 on the 
 
 Indeed, in any 
 ihall he not hear 
 before the time of Mofcs. 
 fays ver. 7. [t/^/f and] 
 to hear 
 pcrfccutors 
 folly, impudence 
 that m»ft be, 
 beafls 
 you fee a 
 that it is holy 
 grateful reception 
 felf-deftroyed 
 
 pointiDg axe omitted. 
 
(