/O 
 
 ^:2:i 5:i 1:0 o^ ^^^ o^ "^^ 
 
 PRINCETON, N. J. 
 SAMUEL AGNEW, 
 
 or r 11 1 1. A DEI. pui A, P.V.- 
 
 - ( 
 
 9 '^^=^e<!!^?<S=,92^^^j— ^3^ . 
 ('(fX(\ Division. 
 
 ^IK-If-, Section. 
 
 Book, ^, 
 
 ^^^^_^^^_^.^.^...^., 
 
 ^X 
 
 ■/Si 
 
 ^a^'' 
 
 \ 
 
SERMONS, 
 
 LEFT FOR PUBLICATION 
 
 BY 
 
 JOHN TAYLOR, LL.D. 
 
SERMONS 
 
 ON 
 DIFFERENT SUBJECTS 
 
 LEFT FOR PUBLICATION 
 B Y 
 
 JOHN TAYLOR, LL.D. 
 
 LATE PREBENDARY OF WESTMINISTER, 
 
 RECTOR. OF BOSWORTH, LEICESTERSHIRE, 
 
 AND MINISTER OF ST. MARGARET'S, 
 
 WESTMINSTER. 
 
 VOLUME THE SECOND. 
 
 PUBLISHED 
 
 BY THE REV. SAMUEL HAYES, A. M. 
 LATE SENIOR USHER OF WESTMINSTER SCHOOL. 
 
 TO WHICH IS ADDED, 
 
 A SERMON, 
 
 WRITTEN BY 
 
 SAiMUEL JOHNSON, LL.D. 
 
 FOR THE FUNERAL OF HIS WIFE. 
 
 THIRD EDITION. 
 
 LONDON, 
 
 Printed for T. CADELL, junior, and W. DAVIE3 
 
 (SucccfTors to Mr. Cadell), in the Strand. 
 
 »795- 
 
( V ) 
 
 CONTENTS. 
 
 SERMON I. 
 
 Isaiah xxvi. 3. 
 
 Thou wilt keep him in perfect peace ^ whofe mind 
 is Jiayed on thee, becaufe he trujieth in thee. 
 
 Page I. 
 
 . SERMON II. 
 
 Job xiv. i. 
 
 Man that is born of a Woman, is of few daysi 
 and full of trouble, P. 19. 
 
 SERMON III. 
 
 Job i. 22. 
 
 In all this Job finned jiot, nor charged God 
 foolijhly, p. ^^^^ 
 
 33 S E R- 
 
( vi ) 
 
 SERMON IV, 
 
 Exodus xx. i6. 
 "Thou Jfjalt not bear falfe wilnefs agalnjl thy 
 neighbour, ' P» 57• 
 
 S E R M O N V. 
 (PREACHED AT ASHBOURN.) 
 
 1 Corinthians vI. 8. 
 
 Nay, ye do wrong and defraud^ and that your 
 Brethren, P« 79' 
 
 SERMON VI. 
 
 2 Corinthians ix. 7. 
 
 Every man according as he purpofe^ In his 
 heart, fo lei him give, not grudgingly, or of 
 hectjjity, for God ioveth a cheer f^il giver. 
 
 p. gy, 
 
 SERMON VII. 
 
 2 Peter iil. 3. 
 
 Knowing thU fi'^ft ihat there fiall come in the 
 iafi days Scojr'crs, walking ajter their ozvn 
 lujls, p. 119. 
 
 S ER- 
 
( vii ) 
 
 SERMON VIII. 
 
 Psalm cxlv. 9. 
 
 J*he Lord is good to all, and his tender mercies 
 are over all his works, p. 141. 
 
 SERxMON IX. 
 
 I Corinthians xi. 29. 
 
 He that eateth and drinketh unworthily , eatcth 
 and drinketh damnation to himjelf. p. 159. 
 
 SERMON X. 
 
 (Preached on the 30th of January.) 
 
 James ili. 16. 
 
 Where envying and Jirife is, there is confujion. 
 
 p. 177. 
 
 SERMON XL 
 
 Proverbs xxIx. 2. 
 PFhen the righteous are in authority, the people 
 
 rejoice, p. 199* 
 
 SE R- 
 
( viii ) 
 
 SERMON XII. 
 
 [Written by Dr. Johnson for the Funeral 
 of his Wife.] 
 
 John xi. 25, 26 (former part). 
 
 '^jefus fa'id unto her, 1 am the Refurredlion^ 
 and the Life : he iha^ belleveth in me, though 
 he were dead, yet jhall he live j 
 
 And who/oever Hvcth and beiieveth in me^ 
 fd all never die » p. 221, 
 
 SERMON 
 
SERMON I 
 
 Isaiah, xxvi. 3. '»*v»wrr^»^ 
 
 ^Z'ca wilt keel) htm in perfect peace, wbofe mind 
 is flayed on thee, becaufe he t'rujleth in thee, 
 
 N order to the explication of this text, or 
 the enforcement of the precept implied in 
 it, there feems to be no neceffity, either of 
 proving, that all men are defiroiis of happi- 
 uefs, or that their delire, for the moft part, 
 fails of being gratified. Every man is con- 
 fcious, that he neither performs, nor forbears 
 any thing upon any other motive than the 
 profpe^l, either of an immediate gratification, 
 or a diftant reward ; that whether he com- 
 Vol. II. B plies 
 
( 2 ) 
 
 plies with temptation, or repels it, he is ftill 
 ii)floeiiced by the fame general regard to his 
 own felicity ; but that when he yields to the 
 foliciration of his appetite, or the impulfe of 
 his paflions, he is overborne by the prevalence 
 of the obje(fl: before him; and when he ad- 
 heres to his duty, in oppofition to his prefent 
 interefi:, he is influenced by the hopes of fu- 
 ture happinefs. 
 
 That almoft every man is difappointed in 
 his fearch after happinefs, is apparent from 
 the clamorous complaints which are always 
 to b.e heard; from the reftlefs difcontent, 
 which is hourly to be obfervcd, and from the 
 incefifap.t purfuit of new objeds, which em- 
 ploy almoft every moment of every man's 
 lie. For a defire of change is a fufficient 
 proof, that we are diffatisfied with our prefent 
 ftare ; and evidently fliews, that we feel fome 
 p.. in which we delire to avoid, or mifs fome 
 enjoyment which we wifli to pofiefs. 
 
 The true caufe of this general difgufl, an 
 unprejudiced and attentive furvey of the world 
 
 will 
 
( 3 ) 
 
 will not long fiiil of difcovcring. It will 
 eafily appear, that men fail to gain what they 
 fo much deiire, hecaufe they feek it where it 
 is not- to be found, hecaufe they fuffer them- 
 felves to be dazzled by fpecious appearances, 
 refign themlelves up to the diredion of their 
 paflions, and, when one purfuit has failed of 
 affording them thi.t fatisfattion which they 
 expeded from it, apply themfelves with the 
 fame ardour to another equally unprofitable, 
 and wafte their lives in fucceffive deluiions, 
 in idle fchemes of imaginary enjoyment; in 
 the chace of fhadows which fleet before them, 
 and in attempts to grafp a bubble, which, 
 however it may attract the eye by tlie bright- 
 nefs of its colour, is neither foiid nor lading, 
 but owes its beauty only to its diilance, and 
 is no fooner touched than it difappears. 
 
 As men differ ,in age or dlfpofitlon, they 
 are expofed to different delufions in this im- 
 portant enquiry. The. young and the gay 
 imagine happinefs to confifl in (hew, in 
 merriment and noife, or in a conft.mt fuc- 
 cefTion of amufements, or in the gratification 
 Bz of 
 
( 4 ) 
 
 of their appetite?, and the frequent repetition 
 of fenfual pleafures. Inftead of founding hap- 
 pinefs on the folid bafis of reafon and reflec- 
 tion, they raife an airy fabrick of momentary 
 fatisfadion, which is perpetually decaying, 
 and perpetually to be repaired. They pleafc 
 themfelve?, not with thinking juftly, but with 
 avoiditig to think at all, with a fufpence of 
 all the operations of their intelledlual facul- 
 ties, which defends them from remembrance 
 of tiie paft, or anticipation of the future. 
 They lull themfelves in an enervate and 
 cowardly difTipation, and, inftead of being 
 happy, are only indolent. 
 
 That this ftate is not a ftate of happinefs, 
 that it affords no real fatisfadtion to a reafon- 
 able mind, thofe who appear moft engaged in 
 it will, in their calmeft moments, readily con- 
 fefs. Thofe among them, on whom Pro- 
 vidence has beftowed fuch abilities as are ne- 
 ceffary to the difcovery of truth, and the 
 diftindion of appearance from reality (for, 
 among the negligent and \a)luptuous, men of 
 this character are fometimes to be found), 
 
 have 
 
( 5 ) 
 
 have always owned, that their felicity is like 
 that of a deep fleep, from which they wake to 
 care and forrow ; or of a pleafing dream, that 
 affords them fhort gratifications, of which 
 the day deprives them ; and that their plea- 
 fures only differ from the phantoms of the 
 night in this, that they leave behind them 
 the pangs of guilt, with the vexation of dif- 
 appointment. 
 
 It may be imagined, that reafonable beings 
 muft quickly difcover how little fuch fatis- 
 fadtions are adapted to their nature, and how 
 neceffary it is to change their meafures, in 
 order to the attainment of that happinefs 
 which they defire; and, in effed, it is generally 
 found that few, except the young and un- 
 experienced, content themlelves with fenfual 
 gratifications ; and that men, as they advance 
 in years, and improve their judgement by ob- 
 lervation, always confefs, by the alteration of 
 their conduct, that mere volupruoulnels is 
 not fufficient to fill the defires of the human 
 pind. 
 
 B 3 They 
 
( 6 ) 
 
 They therefore (hake off the lethargy of 
 flolh, forfake diveifioii and amufements, and 
 engige in the puiTuits of riches or of honours, 
 Tliey employ tliole hours, which were fre- 
 quently fuffered to pafs away unnumbered 
 and unheeded, with the rnoft folicitous ap- 
 plication, and the moft vigilant attention. 
 They aTe no longer negligent of all that 
 pafles about them, no mi)re carelefs of the 
 opinions of mankind, or unconcerned with 
 regard to cenlure or applaufe. They become 
 anxious left any oppoituniry fliould be loft 
 of improving their fortune?, and left they 
 ftiould give any occafion to reports which may 
 injure tlieir reputation, and obftrucl their ad- 
 vancement. They conftrain their words, 
 their actions, and their looks, to obtain po- 
 pularity, becaufe they confider popularity as 
 neceffary to grandeur, and grandeur as the 
 foundation of happinefs. 
 
 But a very ftiort experience teaches, what 
 might indeed have been without the trial 
 difcovered by refledion, that perfed peace, 
 
 that 
 
( 7 ) 
 
 that peace which is Co much defired, is not 
 to be found in wealth and greatnefs. He 
 that fucceeds in his firft attempts is animated 
 to new defigns ; new defigns produce new 
 anxieties and new oppofition ; and, though 
 the fecond attempt fhould be equally happy, 
 it will be found, as foon as the traiifports of 
 novelty have ceafed, as foon as cullom has 
 made elevation familiar, that peace is yet to 
 be fought, and that new meafures mufl be 
 taken for the attainment of that tranquillity, 
 for which it is the nature of man to languifh, 
 and the want of which is ill fupplied by 
 hurry and confufion, by pomp and variety. 
 
 The fame difpofition which inclines any 
 man to raife himfelf to a fuperiority over 
 others, will naturally excite the fame dcfires 
 of greater elevation, while he fees any fu- 
 perior to himfelf. There is therefore no 
 hope that, by purfuing greatnefs, any man 
 can be happy, or, at ieait, this happineib (nuft 
 be confined to one, becaule only one can be 
 without a fuperior; and that one mnfl: lurely 
 feel his en_^oyments very frequently difiurheil, 
 B 4 when 
 
( 8 ) 
 
 when he remembers by how many the fla- 
 tion which he poflcfles is envied and coveted ; 
 when he rtfleds, how eafily his poflefiions 
 may be taken from him, perhaps bv the fame 
 arts by which he attained them ; how quickly 
 the afFedions of tiie people may, by artiul 
 reprefentations of his condudt, be alienated 
 from him; or how eafily he may be dtftroyed 
 by v.olence, and what numbers ambition or 
 revenue may invite to deflroy him. 
 
 Tlicre is at leafl one confiJeration, which 
 muft imbitter the life of him, who places 
 his happinefs in his prefent ftate; a confider- 
 atinn that cannot be fupprefltd by any artful 
 foptiiftiie , which the appetites or the fenfes 
 are ahvays ready to fuggeft, and which it 
 migbt be imagined not always poliible to 
 avoid in the moft rapid whirl of pleafure, or 
 the mod inceilant tumults of employment. 
 As it IS impofli- le for any men not to know, 
 it may be well imagined difficult for him not 
 to remember, that, however furrounded by 
 his dependents, however carefied by his pa- 
 trons, however applauded by his flatterers, or 
 
 efteemed 
 
( 9 ) 
 
 efl'eemed by his friefids, he muH; one day die; 
 that though he (lion Id have reafon to imairine 
 himfelf lecured from any fuddeii diminution 
 of his weahh, or any violent precipitation 
 from his rank or power, yet they mull: fooii 
 be taken away by a force, not to be refifted 
 or efcaped. He cannot but fometimes think, 
 when he furveys his acquifitions, or counts 
 his followers, that this night his foul may he 
 required of him, and that he had applauded 
 himfelf for the attainment of that which he 
 cannot hope to keep long, and which, if it 
 could make him happy while he enjoys it, 
 h yet of very little value, becaufe the enjoy- 
 inent muft be wQ\-y fhort. 
 
 The ftory of the great Eaflern Monarch, 
 who, when he furveyed his innumerable ar- 
 my from an eminence, wept at the refledion, 
 that in lefs than a hundred years not one of 
 all that multitude would remain, has been 
 often mentioned; becaufe the particular cir- 
 cumftances, in which that remark occurred, 
 naturallys claim tiie thought, and firike the 
 imagination; but every man that places his 
 
 happmefs 
 
( 'o ) 
 
 hnppinefs in external objedls, may every day, 
 witii equal propriety, rrifike the fame obfer- 
 vations, Tliough he does not lead armies, 
 or govern kingdoms, he may refle6l, when- 
 ever he finds his heart fuelling with any 
 prefent advantage, that he muft in a very 
 fhort time )ofe what he fo much efteems, 
 that in a year, a month, a day, or an hour, 
 he may be ftruck out trom the book of life, 
 snd placed in a ftate, where wealth or ho- 
 nour fhall have no refidence, and where all 
 thofe diftindlions fhall be forever obliterated, 
 which now engrofs his thoughts, and exalt 
 his pride. 
 
 This reflection will furely be fufficient to 
 hinder that peace, which all terreftrial enjoy- 
 ments can afford, from being perfe<£t. It 
 furely will foon difperfe thofe meteors of 
 happinefs that glitter in the eyes only of the 
 thoughtlefs and the fupine, and awaken him 
 to a ferious and rational enquiry, where real 
 happinefs is to be found; by what means 
 man, whom the gre^it Greatour cannot be fup^ 
 pofed to have formed without the power of 
 
 obuiuing 
 
( " ) 
 
 obtaining happinefs, may fet himfelf free 
 from the fliackles of anxiety with which he 
 is incumbered ; may throw off the loai of 
 terror which oppre(Tes him, and liberate 
 himfelf from thofe horrors which the ap- 
 proach of death perpetually excites. 
 
 This he will immediately find only to be 
 accomplifhed by fecuring to himfelf the pro- 
 tedlion of a Being mighty to fave; a Being 
 whofe afliftance may be extended equally ro 
 all parts of his duration, who can equally 
 defend him in the time of danger, and of 
 ■ fecurity ; in the tumults of the day, and the 
 privacy of the night ; in the time of tribula- 
 tion, and in a time frequently more fatal, 
 the time of wealth; and in the hour of 
 death, and in the day of j idgeraent. And 
 when-he has found the necvility of this fo- 
 vereign Protestor, and humbled himfelf with 
 a due conviftion of his own impotence, he 
 may at laft find the only comfort which this 
 life can afford him, by remembering, that 
 this great, this unbounded Being has in- 
 formed us of the terms on which perfect 
 4 peace 
 
( '^ ) 
 
 peace is to be obtained, and has promifed it 
 to thofe whofe mind is flawed on him. 
 
 Since therefore the purfuit of perfe(5l peace 
 is the great, the neceflary, the inevitable, 
 bufinefs of human life; fince this peace is to 
 be attained by trufi: in God, and by tliat 
 only; fince, without this, every ftate is mi- 
 ferable, and the voluptuous and the bufy are 
 equally difappointed j what can be more ufe- 
 ful, than ferioufly to enquire, Fufl:, what is 
 meant by this truft in God, to which perfect 
 peace is promifed ? and, 
 
 Secondly, by what means this trufl: in 
 God is to be attained ? 
 
 Firft, therefore, let us examine what is 
 meant by this truft in God, to which perfeft 
 peace is promifed, 
 
 Truft, when it is ufed on common occa- 
 fiOns, implies a kind of refignation to the 
 honefty, or abilities of another. Thus we 
 truft a phyfician, when we obey his direc* 
 
 •tions 
 
( '3 ) 
 
 tlons without knowing, or alklng, the parti- 
 cular reafons for the methods which he en- 
 joins. Thus we truft a friend, when we 
 commit our affairs to his management, with- 
 out difturbing ourfelves with any care con- 
 ceir.ing them. Thus we truft a patron, 
 when we ferve him with diHgence, without 
 any other certainty of a reward than what 
 our confidence in his generofity affords us. 
 Thefe inftances may give us fome idea of 
 that truft which we ought to repofe in God, 
 but an idea, in the utn,ioft degree, grofs and 
 inadequate. Our truft in God ought to 
 differ from every other truft, as infinity dif- 
 fers from an atom. It ought to tranfcend 
 every other degree of confidence, as its object 
 is exalted above every degree of created ex- 
 cellence. 
 
 But, in our prefent ftate, it is impoftible 
 to pradife this, or any other duty, in perfec- 
 tion. We cannot truft God as we ought, 
 becaufe we cannot know him as we outrht. 
 We know, however, that he is infinite in 
 wifdom, in power, and in goodncfs ; that 
 
 there- 
 
( u ) 
 
 therefore he defigns the happinefs of all his 
 creatures, that he cannot but know the pro- 
 pi r means by which this end may be obtain- 
 ed, and that in the ufe of thefe means, as he 
 cannot be m'.ftaken, becaufe lie is omni- 
 Icient, fo he cannot be defeated, becaufe he 
 is almi2:htv. 
 
 We know, therefore, that thofe whom he 
 fhall prote(Sl: cannot be in danger; that nei- 
 ther the malice of wicked men, nor of wick- 
 ed angels, can reallv itijure them, but that 
 perfecution and danger Hiall only harrafs 
 them for a time, and death fet them free 
 from difappointment and from pain. He 
 therefore that trufts in God will no longer be 
 diftraded in his learch a'fter haj^pinefs, for 
 he will find it in a firm belief, that whatever 
 evils are fuffered to befall him will finally 
 contribute to his felicity; and that hy Ji ay ing 
 his mind upon the Lord, he will be kept in 
 peace. 
 
 But God has promifed this protedlion, not 
 indilcriminutely to all, but to thofe only who 
 
 endea- 
 
( '5 ) 
 
 endeavour to obtain it, by complying with 
 the conditions which he has prefcribed ; nor 
 is the psrfe»5t peace, which the confidence of 
 divine ll^pport confer?, to be hoped for but 
 by thofe who have obtained a well-grounded 
 trull in him; and, by the practice of his 
 precepts, have flayed their minds upon him. 
 It is therefore necefTary to enquire. 
 
 Secondly, how this truft is to be attained? 
 
 That there is a fallacious and precipitate 
 truft in God, a truft which, as it Is not 
 founded upon God's promifes, will in the 
 end be dilappointed, we are informed by our 
 Saviour himfelf. "Many will fay unto me, 
 " in that day, Lord, Lord, have we not pro- 
 *' phtfied in thy name? and in thy name 
 " caft out devils? and in thy name have done 
 *' many wonderful works? and then I will 
 *' profefs unto them, I never knew you, De- 
 " part from me, ye that work iniquity." 
 
 Thofe who contented themfelves with be- 
 lieving, and profeffing Chriftianiry, without 
 
 obeying 
 
( '6 ) 
 
 obeying its precepts; thofe who while they 
 call the oreat Authourof our faith the Lord, 
 their Mafter, and their God, and yet negled 
 his precepts and work iniquity, will be re- 
 je(5led by him at the lafl: day, as thofe whom 
 he has never known ; thofe to whom his re- 
 gard was never extended, and, notwithftand- 
 ing the confidence with which they may 
 claim his intcrceffion, will not be diftinguifhed 
 by any favour from other finners, 
 
 Truft in God, that truft to which perfed: 
 peace is promifed, is to be obtained only by 
 repentance, obedience, and fupplicatlon, not 
 by nouriftiing in our own hearts a confufed 
 idea of the goodnefs of God, or a firm per- 
 fuafion that we are in a fliate of grace; by 
 which feme have been deceived, as it may be 
 feared, to their own deftrudion. We are 
 not to imagine ourfelves fafe, only becaufe 
 we are not harrafled with thofe anxieties 
 about our future ftate with which others are 
 tormented, but which are fo far from being 
 proofs of reprobation, that though they are 
 often miftaken by thofe that languifh under 
 
 them 
 
( 17 ) 
 
 them, they are more frequently evidences of 
 piety, and a fincere and fervent defire of 
 pleafing God. We are not to imagine, that 
 God approves us becaufe he does not afflict 
 us, nor, on the other hand, to perfuade our- 
 felves too haftily that he affli6ls us, becaufe 
 he loves us. We are, without expedting any 
 extraordinary effufions of light, to examine 
 our actions by the great and unchangeable 
 rules of Revelation and Reafon, to do to others 
 as we would that they fioidd do to us, and to 
 love God with all our heart, and exprefj tha£ 
 love by keeping his commandments. 
 
 He that hopes to find peace by trufting 
 God, muft obey him 5 and when he has at 
 any time failed in his obedience, which 
 amongft the beft men will be very frequent, 
 he muft endeavour to reconcile God to him 
 by repentance. He may then find another 
 occafion of exercifing his truft, by afTuring 
 himfelf, that when the wicked forfckes his 
 way, a?id the unrighteous man his thoughts, 
 and returns unto the Lord, he will have mercy 
 upon him, and abundantly pardon^ 
 
 Vol, II. C Thi» 
 
( i8 ) 
 
 This tonftant and devout pra61ice is both 
 the efFctfl, and caufe, of confidence in God. 
 He will naturally pour out his fnpplications 
 to the Suprenrie Being, who trufls in him, 
 for affiftance and prote6tion; and he, who, 
 with pfoper fervour and humility, proftrates 
 himfelf before God, will always rife with an 
 increafe of holy cotifidence. By meditating 
 on his own weaknefs, he will hourly receive 
 new conviflion of the neceffity of foliciting 
 the favour of his Creatour; and by recolleft- 
 ing his promifes, will confirm himfelf in the 
 hope of obtaining what he defires, and if, to 
 fecure thefe promifes, he fteadily pra£lifes the 
 duties on which they depend, he will foon 
 find his mind flayed on God, and be kept in 
 perfedl peace, becaufe he trufleth in him* 
 
 SERMON 
 
( 19 ) 
 
 SERMON 11. 
 
 Job, xiv^. i. 
 
 Man that is born of a IVoman, is of few dayst 
 and full of, t rouble . 
 
 TH E pofition, contained in this fentence, 
 neither acquires, nor admits, proot or 
 ilkiftration ; being too evident to be denied, 
 and too clear to be miftaken. That iife is 
 of fhort continuance, and is difquieted by 
 many molellations, every man knows, and 
 every man feels; and the complaint, attri- 
 buted to Job, in the hiftory that is fuppofed 
 to be the oldeil book, of which mankind is 
 in pofTeflion, has been continued, and will be 
 continued, through all human generations 
 with endlefs repetitions. 
 
 C % But 
 
( i° ) 
 
 But truth docs not always operate In pro- 
 portion to its reception. What has been al- 
 ways known, and very often faid, as it im* 
 prefTes the mind with no new images, excites 
 no attention, and is fuffered to lie unheeded 
 in the memory. Truth, poflefl: without the 
 labour of inveftigation, like many of the 
 general conveniences of life, lofes its cftima- 
 -jon by its ealinefs of accefs; nor is it always 
 fufficiently remembered, that the m.ofi: valu- 
 able things are thofe which are mod plenti- 
 fully beftovved. 
 
 To confider the fhortnefs, or mifery, of 
 life, is not an employment to which the 
 mind recurs for iblace or diverfion ; or to 
 \vhic!i it is invited by any hope of immediate 
 delight. It is one of thofe intelleclual medi- 
 cine^;, of which the naufeous eflence often 
 obil:ru<£ls the benefit, and which the fciftidi- 
 oufnefs of nature prompts us to refufe. But 
 wc are told by Solomon, that there is a time 
 rot only to laugh, but a time to ijoecp ; aiid 
 til at ii i^ good fometimcs to enter into the houfe 
 6 , cf 
 
( 21 ) 
 
 of mourning. Many things which are not 
 pleafant may be falutary ; and among them 
 is the juft eftimate of human life, which 
 may be made by all with advantage, though 
 by few, very few, with dehght. As it is the 
 bufinels of a traveller to view the way before 
 him, whatever dangers may threaten, or dif- 
 ficulties obftrudl him, and however void may 
 be the profpe(5l of elegance or pleafure ; it is 
 our duty, in the pilgrimage of life, to pro- 
 ceed with our eyes open, and to fee our 
 ftate; not as hope or fancy may delineate 
 it, but as it has been in reality appointed by 
 Divine Providence. From errours, to which, 
 after moft diligent examination, the frailty of 
 our underftandings may fometimes expofe 
 us, we may reafonably hope, that he, who 
 knows whereof we are made, will fufFer no 
 irremediable evil to follow ; but it would be 
 ureafonable to expect, that the fame in- 
 dulgence (hall be extended to voluntary ig- 
 norance ; or, that we fliall not fuffer by thole 
 delulions to which we refign ourfelves by 
 idlenefs or choice. 
 
 C 5 Nothing 
 
( " ) 
 
 Nothing but dally experience could make 
 it credible, that we (hould fee the daily de- 
 fcent into the grave of thofe whom we love 
 or fear, admire or deteft ; that we (hould fee 
 one generation pafl:, and another paffing, fee 
 pofiefiions daily changing thtir owners, and 
 the world, at very fhort intervals, altering 
 its appearance, and yet fliould want to be rc- 
 itjinded that life is fhort ; or that we (hould, 
 wherever we turn our eyes, find misfortune 
 and diftrefs, and have our ears daily filled 
 with the lamentations of mifery; that we 
 fhould often feel pain and ficknefs, difap- 
 pointments and privations, and yet, at every 
 refpiration of momentary eafe, or gleam of 
 fugitive and uncertain joy, be elated beyond 
 the true fenfe of our condition, and need 
 the voice of falutary admonition, to make 
 us remember that life is miferable. 
 
 But fince the mind is always of itfelf 
 
 flirinking from difagreeable images, it is 
 
 fometimes neceffary to recal them ; and it 
 
 msiy contribute to the repreflion of many 
 
 4 un" 
 
( 23 ) 
 
 unreafonabk defires, and the prevention of 
 many faults and follies, if we frequently, and 
 attentively confider, 
 
 Fird, I' hat man born of a woman is of Jew 
 days. And, 
 
 Secondly, That man born of a woman h full 
 of trouble. 
 
 As this changeable and uncertain life is 
 only the paflage to an immutable flate, and 
 endlefs duration of happincfs or mifery; it 
 ought never to be abfent from cur thoughts, 
 That man horn of a woman is of few d^ys. 
 
 The bufinefs of life is to work out our 
 falvation; and the days are few in which 
 provifion muft be made for eternity. We all 
 ftand upon the brink of the grave; of that 
 Hate, in which there is no repentance. He, 
 whofe life is extended to its utmoft natural 
 boundaries, can live but a little while; and 
 that he fliall be one of thofe, who are com- 
 paratively faid to live long, no man can tell. 
 
 C4 Our 
 
( 24 ) 
 
 Our days are not only few, but uncertain^ 
 The utmoft that can be hoped, is little ; and 
 of that little, the greater part is denied to the 
 majority of mankind. 
 
 Our time is (hort, and our work is great; 
 it is therefore, with the kindeft earneftnefs, 
 enjoined by the Apoftle, that we ufe all dili- 
 gence to make our ' calling and eledllon lure.' 
 ]But to an impartial furveyor of the ways of 
 men, will it appear that the Apoftle's fum- 
 mons has been heard or rei^arded ? Let the 
 moft candid and charitable obferver take cog- 
 nizance of the general pradlice of the world ; 
 and v\hat can be difcoveied but gay thought- 
 lefTneis, or fordid induftry ? It fecms that to 
 fecure their calling and election is the care 
 of few. Of the greater part it may be faid, 
 that God is not in their thoughts. One 
 forgets him in his bufinefs, another in his 
 amufements ; one in eager enjoyment of to- 
 day, another in folicitous contrivance tor to- 
 morrow. Some die amidfl: the gratifications 
 of luxury, and fome in the tumults of con- 
 teds undecided, and purpofes uncompleted. 
 
 Warn? 
 
( 25 ) 
 
 Warnings are multiplied, but without notice. 
 Wifdom crieth m the Jireets, but is rarely 
 heard. 
 
 Among thofe that live thus wholly occu- 
 pied bv prefent things, there are fome, in 
 whom all (enfe of religion leems extin(5l or 
 dormant; who acquielce in their own modes 
 of life, and never look forward into futurity, 
 but gratify thcmielves within their own ac- 
 cuftomed circle of amufements, or limit their 
 thoughts by the attainment of their prefent 
 purfuit; and, without fufFering themfelves to 
 be interrupted by the unwelcome thoughts 
 of death and judgement, congratulate them- 
 felves on their prudence or felicity, and reft 
 fatisfied with what the world can afford 
 them; not that they doubt, but forget, a fu- 
 ture If ate; not that they diibelieve their own 
 immortality, but that they never confider it. 
 
 To thefe men it is furely proper to repre- 
 fent the fhortnefs of life, and to remind 
 them that human acquifitions and enjoy- 
 ments are of few days; and that, whatever 
 
 value 
 
( z6 ) 
 
 value may be afligned them by perverted 
 opinions, they certauily want durability; 
 that the fiibric of terreftrial happinefs has 
 no foundation that can long fupport it ; 
 that every hour, however cnhvened by gaiety, 
 or dignified by fplcndour, is a part fubduded 
 from the fum of life ; that age advances alike 
 upon the negligent and anxious ; and that 
 every moment of delight makes delight the 
 ihorter. 
 
 If reafon forbids us to fix our hearts upon 
 things which we are not certain of retain- 
 ing, we violate a prohibition flill flronger, 
 when we fufFer ourfelves to place our happi- 
 nefs in that which muft'certainly be loft; 
 yet fuch is all that this world affords us. 
 Plcafures and honours muft quickly perifh, 
 becaufe life itfelf muft foon be at an end. 
 
 But if it be folly to delight in advantages 
 of uncertain tenure and (hort continuance, 
 how great is the folly of preferring them to 
 permanent and perpetual good ! The man 
 whofe whole attention converges to this 
 
 world, 
 
( ^7 ) 
 
 world, even if we fuppofe all his attempts 
 proiperous, and all his wiflies granted, gains 
 only empty plealure, which he cannot keep,. 
 at the coft ot ttenial happinefs, which, if 
 now neglected, he can never gain. 
 
 Let fuch men therefore ferioufly refle^V, 
 that man born of a woman is cf few days, that 
 he comet h forth like a foijuer^ and is cut down; 
 he Jieeth alfo as a fljadow, and coniinueth not. 
 
 Others there are on whom the interefts of 
 life have very flrong hold, who relax their 
 thoughts by pleafure, or enchain them by 
 attention to wealth or power; and yet feel, 
 with forcible convidlion, the importance of 
 futurity; in whofe breads pious intentions 
 are often budding, though they are quickly 
 nipped by fecular defires. Such men fuffer 
 frequent difturbance from the remonftrances 
 of reafon, and the reproaches of confcience, 
 and do not fet reafon, or confcience, at defi- 
 ance, but endeavour to pacify them with 
 affualive promifes of repentance and amend- 
 ment. They know that their prefent flate 
 
 is 
 
( 28 ) 
 
 is dangerous, and therefore withdraw from it 
 to a fancied futurity, in which whatever is 
 crooked is to be made ftraight; in which 
 temptations are to be rcjedled, and paffions to 
 be conquered ; in which wifdom and piety- 
 are to regulate the day; in which every 
 hour fliall have its proper duty. The morn- 
 ing (hall awake beneficence, and the evening 
 fiill the foul in gratitude and devotion, 
 
 Purpofes like thefe are often formed, and 
 often forgotten. When remorfe and folitude 
 prefs hard upon the mind, they afford a 
 temporary refuge, which, like other Ihelters 
 from a Itorm, is forfaken, when the calm re- 
 turns. The defign of amendment is never 
 difmiffed, but it refts in the bofom without 
 effed. The time convenient for fo great a 
 change of condud is not yet come.' There 
 are hindrances which another year will re- 
 move ; there are helps which fome near 
 event will fupply. Day rifes after day, and 
 one year follows another, and produces no- 
 thing, but refolutions without effe£l, and 
 felf-reproach without refojmation. The time 
 
 deftined 
 
( 29 ) 
 
 deftined for a new life lapfes in filence; an-- 
 other time is fixed, and another lapfes; but 
 the fame train otdclafionftiil continues. He 
 that fees his danger, doubts not his power of 
 efcaping it ; and though he has deceived 
 himfelf a thoufand times, lofes httle of his 
 own confidence. The nidignation excited by 
 the pall will, he thinks, fecure him from 
 any future failure. He retires to confirm his 
 thoughts by meditation, and feels fentiments 
 of piet;y powerful within him. He ventures 
 again into the ftream of life, and finds him- 
 felf again carried away by the current. 
 
 That to fuch men, the fenfe of their danger 
 may not be ufelefs ; that they may no longer 
 trifle with their own convi£llcn; it is necef- 
 fary to remind them, that fjian is of few 
 days ; that the life allotted to human beings 
 is Ihort, and, while they fl:and Hill in idle 
 fufpence, is growing always fliorter; that as 
 this little time is fpeiit well or ill, their 
 whole future exigence will be happy, oc 
 miferable ; that he who begins the great 
 work of his falvatlon early, has employment 
 
 adec^uatc 
 
( 3° ) 
 
 -adequate to all his powers; and that he who 
 has dthyed it, cm hope to accomplKh it only 
 by delaying it no longer. 
 
 To hiin'^^'ho turns his thoughts late to 
 the duties of Religion, the time is not only 
 fhorter, but the work is greater. Trie more 
 fin has prevailed, with the more difficulty is 
 its dominion relirted. Habits are formed by 
 repeated a£ls, and therefore old habits are 
 always Arongeft. The mode of life, to which 
 we have been accuflomed, and which has 
 entwined itfelf with all our thoughts and 
 actions, is not quitted but with much dif- 
 ficulty. The want of thofe vanities, which 
 have hitherto filled the.day, is not eafily fup- 
 plied. Accuflomed pleafures rufh upon the 
 imagination ; the paflions clamour for their 
 ufual gratifications; and fin, though refolutely 
 ihaken off, will flruggle to regain its former 
 hold. . 
 
 To overcome all thefe difficulties, and 
 overcome they mufl be, who can tell what 
 time will be fufficient 1 To difburden the con- 
 
 fcience, 
 
( 3> ) 
 
 fclence, to rcclaira the defires, to combat fen- 
 iuality, and reprefs vanity, is not the work 
 of an hour, or of a day. Many confli(Sts muft 
 be endured, many falls recovered, and many 
 temptations repelled. The arts of the enemy 
 mull be counteraded, and the deceitfuhiefs 
 of our own hearts deteiled, by fleady and 
 perfevering vigilance. 
 
 But how much more dreadful does the 
 danger of delay appear, when it is conlidered, 
 that not only iife is every day (horter, and 
 the work of reformation every day greater, 
 but that ftrength is every day lefs ! It is not 
 only comparatively leflened by the long con- 
 tinuance of bad habits, but, if the greater 
 part of our time be pad, it is abfolutely lefs 
 by natural decay. In the feeblenefs of de- 
 clining life, refolution is apt to languish; 
 and the pains', the (icknefs, and confequcnt 
 infirmities of age, too frequently demand fo 
 much care for the body, that very little care 
 is, or can be, taken for the foul. 
 
 One 
 
( 32 ) 
 
 One confideratlon more ought to be deeply 
 imprcfT^d upon every fluggifh and dilatory 
 lingerer. The penitential fenfe of fin, and 
 the defire of a new life, when they arife in 
 the mind, are to be received as monitions 
 excited by our merciful Father, as calls which 
 it is our duty to hear, and our interefl: to 
 follow; that to turn our thoughts away from 
 them, is a new fin ; a fin which, often re- 
 peated, may at laft be punifhed by derelidione 
 He that has been called often in vain, may 
 be called no more; and when death comes 
 upon him, he will recolledl his broken re- 
 folves with unutterable anguiflij will wifh 
 for time to do what he has hitherto ne- 
 gleded, and lament in vain that his days are 
 few. 
 
 The motives to religious vigilance, and 
 diligence in our duties, which are afforded by 
 ferious meditation on the fhortnefs of life, 
 will receive afliftance from the view of its 
 mifery; and we are therefore to remember. 
 
 Secondly^. 
 
( 33 ) 
 
 Secondly, That man born of a woman h 
 full of trouble* 
 
 The immediate effe«fl of the numerous 
 calamities, with which human nature is 
 threatened, or afflided, is to diredl our de* 
 iires to a better ftate. When we know> that 
 we are on every fide befet with dangers ; that 
 our condition admits many evils which can* 
 not be remedied, but contains no good which 
 cannot be. taken from us ; that pain lies in 
 ambufli behind pleafure, and misfortune be- 
 hind fuccefs ; that we have bodies fubjed to 
 innumerable maladie?^ and minds liable to 
 endlefs perturbations j that our knowledge 
 often gives us pain, by prefenting to our 
 wifhes fuch felicity as is beyond our reach, 
 and our ignorance is fuch, that we often pur- 
 fue, with eagernefs, vvhat either we Cannot 
 attain, or what, if we could attain it^ dlfap- 
 points our hopes ; that in the dead calm of 
 folitude we are infufficient to our own con- 
 tentment, and that when wearinefs of our- 
 felves impels us to foclety, we are often iU 
 
 Vol. II, D received ; 
 
( 34 ) 
 
 received ; when we perceive that fmall of- 
 fences may raife enemies, hut that great 
 benefits will not always gain us friends; 
 when we find ourfelves courted by intereft, 
 and forfakcn by ingratitude; when thofe 
 who love us fall daily into the grave, and we 
 fee ourfelves confidered as aliens and ftrangers 
 by the rifing generation ; it feems that we 
 mud by neceffity turn our thoughts to an- 
 other life, where, to thofe who are well pre- 
 pared for their departure, there will no longer 
 be pain or forrow. 
 
 Of the troubles incident to mankind, every 
 one is heft acquainted with his own (hare. 
 The miferies of others may attract, but his 
 'own force, his attention; and as man is not 
 afflided but for good purpofes, that attention, 
 if well regulated, will contribute to purify 
 his heart. 
 
 We are taught in the hiflory of Adam's 
 fall, that trouble was the confequence of fin, 
 and that mifery came into the world by dif- 
 obedience to the divine law. Sin and vexa- 
 tion 
 
( 35 ) 
 
 tion are flill fo clofely united, that he who 
 traces his troubles to their fource will com- 
 monly find that his faults have produced 
 them; and he is then to confider his fulFer- 
 ings as the mild admonitions of his heavenly 
 Father, by which he is iummoned to timely 
 penitence. He is fo fur from having any 
 reafon to repine, that he may draw comfort- 
 al)le iiopcs of pardon and acceptance, and 
 may fay, with the high eft reafon, // is good 
 for mc that I have been cijlidled. 
 
 It is, however, poffible that trouble may," 
 fometime, be the confequence of virtue. In 
 times of perfecution this h,ib often happened. 
 Confeflbrs of the truth have been puniOied 
 by exile, imprifonment, tortures, and death. 
 The faithful have been driven from place to 
 place, and thofe have wandered about inJJoeep^ 
 Jkins and goat Jkins^ of whom the world was 
 not worthy, Heb. xi. v. ^j. 
 
 Of fuch violence Providence has now re- 
 moved us from the danger; but it is ftill 
 poflible, that integrity may raife enemies, 
 D 2 and 
 
( 36 ) 
 
 and that a refolute adherence to the right 
 may not- always be without danger. But 
 evils of this kind bring their confolation with 
 them ; and their natural effect is to raife the 
 eve and thoughts to him who certainly judges 
 right; and to excite ardeiit defires of that 
 ftate, where innocence and happinefs (hall 
 always be united. 
 
 When we have leifure from our own cares 
 to cad our eyes about us, and behold the 
 whole creation groaning in mifery, we muft 
 be careful that our judgement is not prefump- 
 tuous, and that our charity is not regulated 
 by external appearances. We are not to 
 confider thofe on whom evil falls, as the out- 
 cafts of Providence; for though temporal 
 profperity was promifed to the Jews, as a 
 reward of faithful adherence to the worfhip 
 of God ; yet under the difpenfation of the 
 Gcfpel we aie no where taught, that the 
 good Ihall have any exemption from the 
 common accidents of life, or that natural and 
 civil evil (hall not be equally Hiared by the 
 righteous and the wicked. 
 
 6 • The 
 
( 21 ) 
 
 The frequency of misfortunes, and unlver- 
 fality of mlfery, may properly reprefs any 
 tendency to difcontent or murmur. We 
 fuffer only what is futFered by others, and 
 often by thofe who are better than our- 
 felves. 
 
 But the chief reafon why we (hould fend 
 out our enquiries, to colle(fl intelligence of 
 mifery, is, that we may find opportunities 
 of doing good. Many human troubles are 
 fuch as God has given man the power of 
 alleviating. The wants of poverty may evi- 
 dently be removed by the kindnefs of thofe 
 who have more than their own ufe requires. 
 Of fuch beneficence the time in which we 
 live does not want examples; and furely that 
 duty can never be negle6led, to which {q 
 great rewards are fo explicitly promifed. 
 
 But the power of doing good is not con- 
 fined to the wealthy. He that has nothing 
 elfe to give, may often give advice. W.fdom 
 likewife has benefits in itb pov/er. A wife 
 \ D 3 man 
 
( 38 ) 
 
 man may reclaim the vicious, and inftru^t 
 the ignorant, may quiet the throbs of forrow, 
 or difentangle the perplexities of confcience, 
 fie may compofe the refentful, encourage the 
 timorous, and animate the hopelefs. In the 
 multifarious afRi6lions, with which every 
 ilate of human life is acquai^ited, there is 
 place for a thoufand offices of tendernefs ; 
 fo that he, whofe defire it is to do good, 
 can never be long without an opportunity ; 
 and every opportunity that Providence pre- 
 fents, let us felze wIlIi eagernefs, and im- 
 prove with diligence; remembering that we 
 have no time to lofe, for Man that is born of 
 a Woman is of few days. 
 
 SER, 
 
C 39 ) 
 
 SERMON III. 
 
 Job I. 22. 
 
 In all this Job Jinned not^ nor charged God 
 foolijhly, 
 
 O UCH is the weaknefs of human nature, 
 *^ that every particular ftate, or condition, 
 lies open to particular temptations. Differ- 
 ent frames of conflitution expofe us to differ- 
 ent pafiions, of equal danger to our virtue; 
 and different methods of life, whether we en- 
 gage in them by choice, or are forced upon 
 them by necellity, have each of them their 
 inlets to fin, and their avenues to perdition. 
 D 4 The 
 
( 40 ) 
 
 The two oppofite flates of profperity and 
 adverfity equally require our vigilance and 
 caution ; each of them is a (late of couflidl, 
 in wJjich nothing but unwearied refiftance cari 
 preferve us from being overcome. 
 
 The vices of profperity are well known, 
 and gener-ally obferved. The haughtinefb of 
 high rank, the luxury of affluence, and the 
 cruelty of power, e> ery man remaiks, and 
 jio man palliates. So that they are the com- 
 mon fubjedls of invedive. 
 
 But though compadion hinders men from 
 being equally fevere upon tiie faults of the 
 unhappy ai)d diftrefied, yet, us there always 
 has been, and always will be, at lend an equal 
 number in this, as in the other ftate, it is 
 proper that they likewife (hould be warned of 
 the crimes to which the circumftances of their 
 condition expofe them, and furnifhed with' 
 fuch refie(5lions as may enable them to avoid 
 them; that one mifery may not produce a 
 greater, npr mibfortune be the caule of wick- 
 ^dnefs. There 
 
( 41 ) 
 
 There Is no crime more incident to tbofe 
 ivhofe life is embjttered with calamities, and 
 whom affliflions have reduced to gloomiiiefs 
 and melancholy, than that of repining at the 
 determinafions of Providence, or of cbdrging 
 God foolifldly. They are often tempted to un- 
 feemly enquiries into the reafons of his difpen- 
 farions, and to expoftulations about the juf- 
 tice of thar fenteuce which condemns them 
 to their prefent fufferings. They confider the 
 lives of thofe whom they account happier 
 than themfelves, with an eye oF malice and 
 fufpicion, and if they find them no better 
 than their own, think themfelves almoit juf- 
 tified in murmuring at their own (late. 
 
 But how widely they err from their duty, 
 by giving way to difcontent, and allowing 
 themfelves to difpute the reafonablenefs of 
 thofe laws by which the great Creator governs 
 the world, will appear, 
 
 Firft, by confidering the attributes of God. 
 And 
 
 Secondly, by refle£ling on the ignorance 
 ef man. Firft, 
 
( 42 ) 
 
 Fiifl, by confiderlng the attributes of God. 
 
 Many of the errours of mankind, both in 
 opinion and practice, feena to arife originally 
 from miftaken notions of the Divine Being, 
 or at leaft from want of attention to the na- 
 ture of thofe attributes which reafon, as well 
 as the holy fcriptures, teaches us to affign to 
 him. A temporary forgetfulnefs has, for the 
 time, the fimie effeft as real ignorance, but 
 has this advantage, that it is much more ea- 
 iily remedied ; fince it is much lefs difficult 
 to recolkdl our own ideas, than to obtain 
 .new ones. This is, I fuppofe, the flate of 
 every man amongft us, who is betrayed by 
 his impatience under affli(flions to murmur at 
 Heaven. He knows, when he reflects calmly, 
 that the world is neither eternal, nor inde- 
 pendent ; that we neither were produced, nor 
 ;ire preferved by chance. But that Heaven 
 and earth, and the whole fyftem of things, 
 were created by an infinite and perfedl Being, 
 who ftill continues to fuperintend and govern 
 them. He knows that this great Being is in- 
 finitely 
 
< 43 ) 
 
 finitely wife, and infinitely good ; fo that the 
 end which he propofes muft neceflarlly* be 
 the final happinefs jf thofe beings that depend 
 upon him, and the means, by vvhicii he pro- 
 motes that end, mud: undoubtedly be the 
 wiicft and the bcft. All this he is fufficiently 
 Convinced of, when he is awakened to recol- 
 ledion ; but his convidion is over-borne by 
 the fudden gufls of paffion, and his impa- 
 tience hurries him to wicked exclamations, 
 before he can recal to his mind thofe rea- 
 fonings, v\hich, if attended to, would ftifle 
 every rebellious thought, and change his dif- 
 truft and dilcontent into confidence and tran- 
 quillity. 
 
 It very nearly concerns every man, fince 
 every man is expofed, by the nature of human 
 things, to trouble and calamities, to provide 
 againif the days of adverfity, by making fuch 
 ideas familiar to his mind jts may defend him 
 againft any temptations to the fin oi charging 
 Godfooiifily, 
 
 It 
 
( 44 ) 
 
 It Is frequently obferved in common life, 
 tiiat fome favourite notion or inclination, long 
 indulged, takes fuch an entire polTefiion of a 
 man*s mind, and fo cngrofles his faculties, as 
 to mingle thoughts perhaps he is not himfelf 
 confcious of with almoft all his conceptions, 
 and influence his whole behaviour. It will 
 often operate on occalions with which it could 
 fcarcely be imagined to have any connection, 
 and will difcover itfelf, however it may lie 
 concealed, either in trifling incidents, or im- 
 portant occurrences, when it is leaft expe£led 
 or forefeen. It gives a particular diredion to 
 every fentiment and a£tion, and carries a man 
 forward, as by a kind of refiftlefs impulfe, 
 or infuperable dediny. 
 
 As this unbounded dominion of ideas, long 
 entertcHned by the fiUicy, and naturalized to 
 the mind, is a very ftror.g argument againft 
 luffering ourfclves to dwell too long upon 
 pleafiiig dreams, or dtliglitfiil falfehoods, or 
 admittiiTg any inordinate paflion to infinuate 
 itkll, and gro»v comeflick, io it is a reafon, of 
 
 equal 
 
( 45 ) 
 
 equal force, to engage us in a frequent and 
 intenfe meditation on thofe impoitant and 
 eternal rules, which are to regulate our con- 
 du£l:, and redlify our minds ; that the power 
 of habit may be added to that of truth, that 
 the mod: ufeful ideas may be the moft fami- 
 liar, and that every adtion of our lives may 
 be carried on under the fuperintendence of au 
 over-ruling piety. 
 
 The man who has accuftomed hlmfelf to 
 confider that he is always in the prcfence of 
 the Supreme Being, that every work of his 
 hands is carried on, and every imagination of 
 his heart formed, under the infpedion of I-is 
 Creator, and his Judge, eafily withfrands thofe 
 temptations which find a ready paflage into 
 a mind not guarded and fecured by this awful 
 fenfe of the divine prefence. 
 
 He is not enticed by ill examples, becaufe 
 the purity of God always occurs to his ima- 
 gination ; he is not betrayed to fecurity by 
 folitude, becaufe he never confiders himfelf 
 as alone. 
 
 The 
 
 / 
 
( 46 ) 
 
 The two great attributes of our Sovereign 
 Creator, which leem mod likely to influence 
 our lives,, and, by confequence, moft necefla- 
 rily to claim our attention, are his juftice and 
 his mercy. Each of thefe may fugged: con- 
 fiderations, very efficacious for the luppreffion 
 of wicked and unreafonable murmurs. 
 
 The judice of God will not fuffer him to 
 affli£t any man, without caufe, or without 
 retribution. Whenever we fuffer, therefore, 
 we are certain, either that we have, by our 
 wickednefd, procured our own miferies, or 
 that they are fent upon us as further trials of 
 our virtue, in order to prepare us for greater 
 degrees of happinefs. Whether we i'uppofe 
 ourfelves to fuffer for the fake cjf punifhment 
 or probation, it is not eafy to difcover with 
 what right we repine. 
 
 If our pains and labours be only prepara- 
 tory to unbounded felicity ; if we ^xt perfe- 
 cuted for right eoufnefs Jake, or fuffer by any 
 confequences of a good life ; we ought to re^ 
 4 joke 
 
C 47 ) 
 
 joicc and he exceeding glad, and to glorify the 
 goodnefs of God, who, by uniting us in our 
 fufferings with Saints and Martyrs, will join 
 us alfo in our reward. 
 
 But it is not uncharitable to believe of 
 others, that this is not always the reafon of 
 their fufferings, and certainly no man ought 
 to believe it of himfelf, without a very fevere 
 and cautious examination, long continued, 
 and often repeated ; for nothing is more dan- 
 gerous than fpiritual pride. The man that 
 efteems himfelf a Saint will be in danger of 
 relaxing his circumfpe(5lion, of topping in 
 his progrefs of virtue, and, if once he ftops, 
 of falling back into thofe infirmities from 
 which his imaginary exemption made him 
 prefumptuous and fupine. Every man there- 
 fore, when the hand of God is heavy upon 
 him, muft apply himfelf to an attentive, and 
 exad retrolpedlion of his' own life. He muffc 
 enquire, if he has avoided all open enormi- 
 ties, and fcandalous degrees of guilt ; whe- 
 ther he is not puniflied for fome fecret crime 
 unknown to the world, and perhaps almoft 
 
 for. 
 
( 48 ) 
 
 forgotten by himltlf 3 uhether, in fnrveying 
 himiclf, he does not overlook fome favourite 
 fin, fome ciiminal indulgence; or whether he 
 has not fatii»fied himfclf with increafing his 
 devotions, inllead of reforming his morals, 
 or whether, from too much confidence in his 
 morality, he has not been too negligent of 
 his devotions ; and whether he has not con- 
 tented himfelf with an imperfedl and partial 
 fatisfa£lion for fome injury done to his neigh- 
 bour, when zn adequate and complete repa- 
 ration was in his power. 
 
 To this enquiry he will be incited by re- 
 membering that God is juft, that there is 
 undoubtedly a reafon for his mifery, which 
 will probably be found in his own corrup- 
 tion. He will therefore, inftead of murmur- 
 ing at God, begin to examine himfelf; and 
 when he has found the depravity of his own 
 manners, it is more likely that he will ad- 
 mire the mercy, than complain of the feve- 
 rity, of his Judge. 
 
 We 
 
( 49 ) 
 
 We have indeed fo little right to complain 
 of punifhiiicnt, when it does not exceed the 
 meafure of the offence, that to bear it pa- 
 tiently hardly deferves tlie name of virtue ; 
 but impatience under it is, in a high degree, 
 foolifti and criminal. 
 
 It is well known how partial every man is 
 in his own caufe, and therefore it is neceflary 
 to meditate much upon the juftice of God, 
 left we be tempted to think our punishments 
 too great for our faults ; and, in the midll of 
 our anguilh and diftrefs, charge God fooliJJAy , 
 
 But we (hall receive yet farther fatisfadioii 
 from a frequent refle^lion oh the mercy of 
 God. We fhall learn to confider him, not 
 only as the Governour, but as the Father, of 
 the univerfe ; as a Being infinitely gracious, 
 whofe punifhments are not inflidled to j^ra- 
 tify any paffion of anger, or revenge, but to 
 awaken us tVom the lethargy of hn, and to 
 recal us from the paths of deftruction. 
 
 Vol. IL E Every 
 
< so ) 
 
 Every man has obfcrved, that the greatefl 
 part of thofe who enjoy the pleafures of this 
 life, without interruption or reftraint, are 
 either entirely forgetful of any other ftate, or 
 at leaft very little felicitous about it. Men 
 are eafily intoxicated with pleafure, dazzled 
 with magnificence, or elated with power. 
 The mofl: pathetick or rational difcourfe upon 
 eternity has feldom any lafting efFe£l upon 
 the gay, the young, tha wealthy, and the 
 profperous. Even the Gofpel itfelf was firft 
 received by the poor* 
 
 The reafon of this is not, becaufc Rellgiori 
 is befl adapted to a gloomy and melancholy 
 flate of the mind. For the truths of Religion 
 are attefled by evidence, which muft be 
 yielded to as foon as it is confidered ; aad 
 confirmed by proofs, which nothing but in- 
 attention can refifl:. But to confider, and 
 weigh this evidence ferioufly and impartially, 
 the mind muft be abftrafted, in fome mea- 
 fure, from the obje6ls that furround us ; ob- 
 jedts that ftrike us ftrongly, not becaufe they 
 
( 51 ) 
 
 are great, but becaufe they are neaf ^ while 
 the views of futurity affe6l us but faintly, 
 not because they are unimportant, but becaufe 
 they are diftant* 
 
 A couftant convi<f^ion of the mercy of God, 
 firmly implanted in our minds, will, upon 
 the firfi: attack of any calamity, eafilv induce 
 us to reflc£b, that it is permirted by God to 
 fall upon us, left we fhould be too much 
 enamoured of our prcfent ftate, and negle(5^ 
 to extend our profpeds into eternity. 
 
 Thus, by familiarizing to our minds the 
 attributes of God, fhall we, in a great mea- 
 fure, fecure ourfelvcs againft any tempta'-ioii 
 to repine at his arrangements ; but (hall pro- 
 bably ftill more ftrengthen our refolution, 
 and confirm our piety, by reflecting, 
 
 Secondly, On the ignorance of Man. 
 
 One general method of judging, and de- 
 termining upon the value, or excellence of 
 things, is by comparing one with another, 
 
 E % Thus 
 
( 50 
 
 Thus it is, that wc form a nation of wealth, 
 greatnefs, or power. It is by comparing 
 ourfelves with others, that we often make 
 an cflimate of our own happinefs, and even 
 fometimes of our virtue. They who repine 
 at the ways of Providence, repine often, not 
 becaufe they are miferable, but becaufe they 
 are not fo happy as others ; and imagine their 
 affli£lions dealt with a partial hand, not that 
 they can conceive themfelves free from guilt, 
 but becaufe they fee, or think they fee, others 
 equally criminal, that fufFer lefs. Should 
 they be fuppofed to judge rightly of them- 
 felves and others, (hould it be conceived 
 that, in rating their own excellences, they 
 are not mifled by their felf-love, or that they 
 are not hindered by envy from difcerning the 
 virtues of thofe whom they look upon as ri- 
 vals for happinefs ; yet unlefs they could 
 prove, that the mercies which they have re- 
 ceived, as below their merits, they have no 
 reafon to complain. He that has more than 
 he deferves is not to murmur merely becaufe 
 he has lefs than another. 
 
 But 
 
( 53 ) 
 
 But when we judge thus confidently of 
 others, we deceive ourfelves ; we admit con- 
 jeftures for certainties, and chimaeras for 
 reahties. To determine the degrees of virtue 
 and wickednefs in particular men, is the pre- 
 rogative only of that Being that fearches the 
 fecrets of the heart, that knows what temp- 
 tations each man has relifted ; how far the 
 means of grace have been afforded him, and 
 how he has improved or neglefled them ; 
 that fees the force of every paffion, knows' 
 the power of every prejudice, attends to every 
 conflict of the mind, and marks all the 
 ftruggles of imperfe<ft virtue. He only, who 
 gave us our faculties and abilities, knows 
 when we err by infurmountable ignorance, 
 or when we deviate from the right by negli- 
 gence or prefumption. He only, that knows 
 every circumftance of life, and every motion 
 of the mind, can tell how far the crimes, or 
 virtues, of each man are to be puni(hed or 
 rewarded. No man can fiv, that he is better 
 than another, becaufe no man can tell, how 
 far the other was enabled to refift temptation, 
 
 E 3 or 
 
( 5+ ) 
 
 or what Incidents might concur to overthrow 
 his virtue. Nor are we able to decide, with 
 much greater certainty, upon the happinefs 
 of others. We fee only the fuperficies of 
 men, without knowing what pafles within, 
 Spkndour, equipage, and luxury, are not 
 alv^ays accompani.^d by happintfs; but are 
 more frequently ihe uretchtd folaces of 9 
 mind diftradled with perplei;ities, and har* 
 railed with terrours. Men are often driven, 
 by refle£lion and remorle, into the hurries of 
 bufinelb, or of p^ealure, and fly from the ter- 
 rifying iuggeftions of their own thoughts to 
 banquets and to courts. 
 
 Profperiry and happinefs are very different, 
 though by thoie who undertake to jud;^e of 
 the ftate of others they are always confound- 
 ed, it is poflible to know that another is 
 profperous, that his revenues increafe, that 
 hii dependants grow more numerous, that 
 his Ichcmes fucceed, and his reputation ad- 
 vances. Bat we cannot tell how much all 
 thefe promote his happinefs, becaufe we can- 
 not judge how much they may engage his 
 
 care. 
 
( 55 ) 
 
 care, or inflame his defires ; how much he 
 may fear his enemies, or fufpe£l his friends. 
 We know not how much this feeming feli- 
 city may be impaired by his folly, or his 
 guilt ; and therefore he that murmurs at the 
 inequality of human happinefs, or accufes 
 Providence of partiality, forgets his own im- 
 perfedions, and determines raftily where he 
 cannot judge. 
 
 Let every one then whom God (hall vifit 
 with affli£lion humble himfelf before him, 
 with fteady confidence in his mercy, and un- 
 feigned fubmiffion to his juftice ! Let him 
 remember that his fins are the caufe of his 
 miferies, that his troubles are fent to awaken 
 him to reflection, and that the evils of this 
 life may be improved to his eternal advan- 
 tage, if, inftead of adding fin to fin, and 
 charging Godfoolijhly, he applies himfelf fe- 
 rioufly to the great work of felf-examination 
 and repentance. 
 
 For furely the frailty of this life, and the 
 uncertainty of all human happinefs, is proved 
 
 E 4 by 
 
( $6 )! 
 
 by every view of the world about us, and 
 every reflection upon ourfelves. Let not death 
 arreft us in a ftate of mind unfit to ftand the 
 trial of eternal jurtice, or to obtain the pri-. 
 vileges of infinite mercy ! Let it not fur- 
 prize us engaged in fcliemes of vanity, or 
 %vi(hes of empty plcafure ! Let death, which 
 may feize us now, which will feize us at 
 fome time, equally terrible, find us, when- 
 ever it fhall come, animated with the love of 
 God, fubmiffive to his eternal will, and dif- 
 fufed in univerfal charity and benevolence tq 
 our brethren, 
 
 Let this inftant begin a new life ; and 
 every future minute improve it ! Then, in 
 exchange for riches, honours, or fenfual de- 
 lights, we may obtain the tranquillity of a 
 good confcience, and thdit feace of God whick 
 fajfeih all underjiand'ing. 
 
 SERMON 
 
( SI ) 
 
 SERMON IV, 
 
 Exodus, xx. i6. 
 
 ^hou JJmh not bear falje ivitnefi agalnjl ihj 
 neighbour, 
 
 NOTHING is more common than for 
 men to make partial and abfurd dif- 
 tindions between vices of equal enormity, 
 and to obferve fome of tUe divine commands 
 with great fcrupuloulnefs; while they vio- 
 late others equally important, without any 
 concern, or the leafl apparent confcioufnefs 
 of guilt. 
 
 That to do our duty in part is better thati 
 entirely to difregard it, cannot be denied; 
 and he that avoids fome crimes, from the 
 
 fear 
 
( 58 ) 
 
 fear of difpleafing God, Is cloubtlefs far more 
 innocent than he that has thrown off all re- 
 ftraint, has forgotten the diftindions of good 
 and evil, and complies with every tempta- 
 tion. But it Is a very dangerous miftake, to 
 conceive that any man, by obeying one law, 
 acquires the liberty of breaking another ; or 
 that all (ins, equally odious to God, or hurt- 
 ful to men, are not, with equal care, to be 
 avoided. 
 
 We may frequently obferve, that men, 
 who would abhor the thought of violating 
 the property of another, by direct methods 
 of opprefiion or rapine, men, on all common 
 occafions, not only juft, but kind and com- 
 panionate, willing to relieve the neceffitous, 
 and adive in the prote£lIon of the injured, 
 will neverthelefs invade the characters of 
 others with defamation and calumny, and 
 deftroy a reputation without remorfe. 
 
 if every day did not convince us how 
 little either good or bad men are confident 
 with themfeives, it might be wondered, how 
 
 men. 
 
( 59 ) 
 
 men, who own their obligations to the prac- 
 tice of foine dune«, can overlook in them- 
 lelves tile on illion of others equally impor- 
 taur, and tnjjiiied by the fime authority; 
 and that thole who avoid theft ^ becaufe they 
 are foi bidden to Jieal^ do not equally abftaia 
 fiom calumny^ (i.jce they are no lels forbidden 
 to b ar fa'fe witncfs ogainft their neighbour ; a 
 proiubuion, of which I {hall endeavour to 
 explain the nature, and enforce the neceffit/, 
 by (hewing, 
 
 Firft, What are the different fenfes, ia 
 which a man may be faid to hear falfe witnefs 
 agalnjl his neighbour. 
 
 Secondly, The enormity of the fin of 
 hearing jalje witnefs. 
 
 Thirdly, What refle£tions may beft enable 
 ws to avoid it. 
 
 The higheft degree of guilt forbidden by 
 this law of God, is talfe ttftimony in a literal 
 fenfe, or deliberate and folemn perjury in a 
 
 court 
 
( 6o ) 
 
 court of juftice, by which the life of an 
 innocent man is taken away, the rightful 
 owner Gripped of his podefTions, or an op- 
 preilbur fupported in his ufurpations. This 
 is a crime that includes robbery and murder, 
 fublimed to the higheft flate of enormity, 
 and heightened with the moft atrocious ag- 
 gravations* He that robs or murders by this 
 method, not only does it, by the nature of 
 the a<51ion, with calmnefs and premeditation, 
 but by rnakiiig the name of God a fandion 
 to his wickednefs. Upon this it is unnecef- 
 fary to dwell long, fmce men, arrived at this 
 height of corruption, are fcarcely to be re- 
 formed by argument, or perfuaiion; and in- 
 deed feldom fuffer themfelves to be reafoned 
 with, or admonifhed. It may be however 
 proper to obferve, that he who is ever fo re- 
 motely the caufe of any wickednefs, if he 
 really defigns, and willingly promotes it, is 
 guilty of that adion in the fame, or nearly 
 the fame, degree with the immediate perpe- 
 trator; and therefore he that fuborns a falfe 
 witnefs, or procures fuch a one to be fu- 
 borned, whether in his own caufe, or in that 
 
 of 
 
( 6« ) 
 
 pf another, is guilty of the crime of perjury 
 in its utmofl: extent. 
 
 Nor is that man only perjured, who deli- 
 vers for truth what he certainly knows to be 
 falfe; but he likewife that aflerts what he 
 does not know to be true. For as an oath 
 taken implies, in the opinion of the magif- 
 trate who adminifters it, a knowledge of the 
 fad required to be proved, he that, by ofier- 
 ing himfelf an evidence, declares himfelf 
 acquainted with what he is ignorant of, is 
 guilty of bearing falfe vvitnefs, fince, though 
 what he fvvears (hould happen to be true, it 
 is not true that he knew it. 
 
 Such remarks as thefe feem, at the firft 
 view, very trifling, becaufe they are obvious, 
 and yet are made neceffary by the condudl of 
 mankind. Every man almoft has had oppor- 
 tunities of ooferving, with what grofs and 
 artlefs deluiions men impole upon them- 
 felves; how readily they diihnguifli between 
 actions, in the eye of juilice and of reafon, 
 equally crimiaal ; how often they hope to 
 
 elude 
 
( «* ) 
 
 elude the vengeance of heaven, by fubflitu* 
 ting others to perpetrate the villanies thejr 
 contrive ; how often they mock God by 
 groundlefs excufes ; and how ohen they vo- 
 luntarily fliut their eyes, to leap into de- 
 flrudtion. 
 
 There is another fenfe in which a man 
 may be faid to bear falfe witnefs a^uinjl his 
 neighbour^ a lovver degree of tlie crime for- 
 bidden in the text, a degree, in which multi- 
 tudes are guilty of it ; or, rather, from which 
 fcarcely any are entirely free. He, that at- 
 tacks the reputation of another by calumny, 
 is doubtlefs, according to the malignity of 
 the report, chargeable with the breach of 
 this commandment. 
 
 Yet this is fo univerfai a pra£lice, that it 
 is fcarcely accounted criminal, or numbered 
 among thofe (ins which require repentance. 
 Defamation is become one of the amufe- 
 ments of life, a curfory part of converfatioii 
 and focial entertainment. Men fport away 
 the reputation of others, without the lead 
 
 reflection 
 
( 63 ) 
 
 refle£lIon upon the injury which they arc 
 doing, and applaud the happinefs of their 
 own invention, if they can increafe the mirth 
 of a feaft, or animate conviviaUty, by ilander 
 and detradlion. 
 
 How it comes to pafs, that men do not 
 perceive the abfurdity of diftinguifhing in 
 fuch a manner between themfelves and 
 others, as to conceive that condu6t innocent 
 in themfelves, which, in others, they would 
 make no difficulty of condemning, it is not 
 eafy to tell. Yet it is apparent, that every 
 man is fufficiently feniible, when his own 
 charader is attacked, of the cruelty and in- 
 juflice of calumny ; and it is not lefs evident, 
 that thofe will animadvert, with all the wan- 
 tonnefs of malice, upon the moral irregulari- 
 ties of others, whom the leaft refleflion upon 
 their own lives kindles into fury, and exaf- 
 perates to the utmoft feverities of revenge. 
 
 To invent a defamatory falfehood, to rack 
 the invention for the fake of difguiling it 
 with circumftances of probability, and pro- 
 pagate 
 
( 64 ) 
 
 pagate it induftrioufly, till it becomes popu-* 
 lar, and takes root in the minds of men, is 
 fuch a continued a£b of malice, as nothing 
 can palliate. 
 
 Nor will it be a lufEcient vindication to 
 alledge, that the report, though not wholly, 
 yet in part is true, and that it was no un- 
 reafonable fufpicion that fuggefted the reft. 
 For, if fufpicion be admitted for certainty, 
 every man's happinefs muft be entirely in 
 the power of thofe bad men, whofe confci- 
 oufnefs of guilt makes them eafily judge ill 
 of others, or whom a natural, or habitual jea- 
 loufy inclines to imagine frauds or villanies, 
 where none is intended. And if fmall fail- 
 ings may be aggravated at the pleafure of the 
 relator, who may not, however cautious, be 
 made infamous and deteftable ? A calumny, 
 in which falfehood is complicated with truth, 
 and malice is affifted with probability, is more 
 dangerous, but therefore lefs innocent, than 
 unmixed forgery, and groundlefs inve£lives. 
 
 Neither 
 
( 65 ) 
 
 Neither Is the firft authour only of a culum- 
 ny ^fiilfi witnefs aga'injl his neighbour, but he 
 likewife that diiremliiates and promotes it ; 
 fince, without his affiftance, it would perifli 
 as foon as it is produced, would evaporate in 
 the air without efFe(£t, and hurt none but him 
 that uttered it. He that blows a fire for the 
 deftru<5^ion of a city, is no lefs an incendiary 
 than he that kindled it. And the man that 
 imagines he may, without a crime, circulate 
 a calumny which he has received from ano- 
 ther, may, with equal reafon, conceive, that 
 though it be murder to prepare poifons, it 
 may be innocent to difperfe them. 
 
 Many are the pleas and excufes, with which 
 thofe, who cannot deny this pradice, endea- 
 vour to palliate it. They frequently affert, 
 in their own juftification, that they do not 
 know the relation, which they hand about, 
 to be falfe. But to thofe it may be juft'y re- 
 plied, that before they fpread a report to the 
 prejudice of others, they ought, if not to 
 know that it is true, at lealf to believe it 
 
 Vol. II. F upon 
 
( 66 ) 
 
 Uf on fome reafonable grounds. Thev ought 
 not to aiV\i\ a randoQi vvliiipcr, or drive tor- 
 ward a flying tale; tliey o^ght not eagerly 
 to catch at an opportunity of hurting, or add 
 weight to a blow which mdv perhaps be un- 
 dcferved. 
 
 It may happen indeed, that a calumny may 
 be fupported by fuch tefli-mony, and connefttd 
 with fuch probabilities, as may deceive the 
 circuml]:e<ft and juil: ; and the reporter, in 
 fuch cafes, is by no means to be charged with 
 bearing filfe vvitnefs ; becaufe to believe and 
 difbelieve is not in our power j for there is a 
 certain dtgcee of evidence, to which a man 
 cannot but yield. He, therefore, who is de- 
 ceived hinifeh, cannot be accufed of deceiv- 
 ing others, and is only fo far blameable, as 
 he contributed to the difhonour or prejudice 
 of another, by fpreading his faults without 
 any jufi: occafion, or lawful caufe. For to 
 relate reproachful truths, only for the plea- 
 fuie of deprelling the reputation of our neigh- 
 bour, is far from being innocent. The crime 
 indeed doth not fail under the head of caium- 
 
( 6; ) 
 
 ny, but only differs from it in the falfehood, 
 not in the nnalice. 
 
 There is another occafion made ufe of, by 
 which, if this fault (hould efcape from cen- 
 fure, many others might enjoy the fame ad- 
 vantage. It is urged by fome, that they do 
 not adopt the tale, "till it is generally received, 
 and only promote what they cannot hinder. 
 But how muft wickednefs be controuled, if 
 its prevalence be a reafon for compliance ? 
 Is it equitable and juft to coalefee with op- 
 preffors, becaufe they are already too power- 
 ful for the injured to refifl ? Thus any man 
 might vindicate rebellion, by affirming that 
 he did not join with the rebels, 'till they were 
 already numerous enough to dethrone their 
 prince. Thus a man. may exempt himfelf 
 from blame, for betraying his trufl:, and fell- 
 ing his country, by alledging that others 
 had already fold it, and he only entered into 
 the combination, that he might fliare the re- 
 ward of perfidy. But it requires few argu- 
 ments to fhew the folly of fuch pleas as thefe. 
 It is the duty of every man to regulate his 
 F z con- 
 
( 68 ) , 
 
 conducfl;, not by the example of others, or by 
 his own furmifes, but by the invariable rules 
 of equity and truth. Wickednefs muft be 
 oppofed by fome, or virtue would be entirely 
 driven out of the world. And who muft op- 
 pofe it in extremities, if, as it increafes more, 
 it be lefs criminal to yield without refift.ince? 
 If this excul'e will vindicate one man, it will 
 vindicate another; and no man will be found, 
 who is obliged to maintain a poft, from which 
 others may fiy without a crime, and to en- 
 deavour to reform the world, by which it is 
 no reproach to be vitiated. If this reafoning 
 were jaft, there might be a ftate of general 
 depravity, in which wickednefs might lofe 
 its guilt, (ince every man might be led away 
 by predominant corruption, and the univer^ 
 fality of vice become its own defence. 
 
 In fuch a fituation indeed, there is a ne- 
 ceffity for an uncommon firmnefs and refolu- 
 tion to perfill: in the right, without regard 
 to ridicule on the one hand, or intereft on the 
 other. But this refolution muft be fummoned ; 
 we muft: call up all our ftrenglh, and awaken 
 
 all 
 
( 69 ) 
 
 all our caution, and in defiance of iniquity, 
 however warranted by fadiion, or lupported 
 by power, maintain an unfhaken integrity, 
 and reproach the world by a good examplej 
 if we cannot amend it. 
 
 There is yet another way, by which we 
 may partake, in fome meafure, of the fin of 
 bearing falfe witriefs. Tliat he, who does not 
 hinder the commiffion of a crime, involves 
 himfelf in the guilt, cannot be denied ; and 
 that his guilt is yet more flagrant, if, inftead 
 of obftru6ling, he encourages it, is equally 
 evident. He therefore that receives a calumny 
 with applaufe, or liftens to it with a lilent 
 approbation, muft be at leafl chargeable with 
 conniving at wrong, which will be found no 
 trivial accufation, when we have confidered. 
 
 Secondly, the enormity of the fin oi 5ejr- 
 if^g f^lfe witnefs. 
 
 The malignity of an offence arifes, either 
 from the motives that prompted it, or the 
 confequences produced by it. 
 
 F3 If 
 
( 7° ) 
 
 If we examine the fin of calumny by this 
 rule, we fliall find both the motives and con- 
 fequences of the worft kind. We (hall find 
 its caufes and effedls concurring to diftinguifh 
 it from common wickednefs, and rank it with 
 thofe crimes that pollute the earth, and black- 
 en human nature. 
 
 J 
 
 The mofl ufual mcitement to defamation 
 is envy, or impatience of the merit, or fuccefs, 
 of others ; a malice raifed not by any injury 
 received, but merely by the fight of that hap- 
 pinefs which we cannot attain. This is a 
 paffion, of all others moft hurtful and con- 
 temptible ; it is pride complicated with lazi- 
 nefs ; pride which inclines us to wifli our- 
 felves upon the level with others, and lazi- 
 nefs which hinders us from p'urfuing our in- 
 clinations with vigour and afliduity. Nothing 
 then remains but that the envious man endea- 
 vour to flop thofe, by fome artifice, whom he 
 will not flrive to overtake, and reduce his fu- 
 periours to his own meannefs, fince he can- 
 not rife to their elevation. To this end he 
 
 examines 
 
( -> ) 
 
 examines their conduct with a refolution to 
 condemn it ; and, if he can find no remark- 
 able defecSt?, makes no fcruplc to aggravate 
 fmaller erroiirs, 'till, by adding one vice to 
 another, and detracting from their virtues by 
 degrees, he has divefted them of that reputa- 
 tion which obfcured his own, and left them 
 no qualities to be admitted or rewarded. 
 
 Calumnies are fometimes the offspring of 
 refentment. When a man is oppofed in a de- 
 fign which he cannot juftify, and defeated in 
 the profecution of fchemes of tyranny, extor- 
 tion, or oppreffion, he feldom fails to revenge 
 his overthrow by blackening that integrity 
 which effedled it. No rage is more fierce 
 than that of a villain difappointed of thofe ad- 
 vantages which he has purfued by a long train 
 of wickednefs. He has forfeited the efteem 
 of mankind, he has burthened his confcience, 
 and hazarded his future happinefs, to no pur- 
 pofe, and has now nothing to hope but the 
 fatisfa£lion of involving thofe, who have bro- 
 ken his meafures, in misfortunes and dilgrace. 
 . By wretches like thefe it is no wonder if the 
 
 F 4 vileft 
 
( 7^ ) 
 
 vileft arts of detradion are pra^llfed without 
 fcruplc, fince both their refentment and their 
 interefl dire£l them to deprefs thofe, whofe 
 influence and authority will be employed 
 againft them. 
 
 But what can be faid of thofe who, with- 
 out being impelled by any violence of paffion, 
 without having received any injury or provo- 
 cation, and without any motives of interefl:, 
 vilify the deferving and the worthlefs without 
 diftindion ; and, merely to gratify the levity 
 of temper and incontinence of tongue, throw 
 out afperfions equally dangerous with thofe of 
 virulence and enmity ? 
 
 ' Thefe always reckon themfelves, and are 
 commonly reckoned by thofe whofe gaiety 
 they promote, among the benevolent, the 
 candid, and the humane ; men without gall 
 or malignity, friends to good-humour, and 
 lovers of a jeft. But, upon a more ferious 
 eftimation, will they not be, with far greater 
 propriety, clafl'ed with the cruel and the 
 felfifli w^retches that feel no anguifh at facri- 
 4 ficing 
 
( 73 ) 
 
 ficlngthe happinefs of mankind to the lowefl: 
 views, to the poor ambition of excelling In 
 fcurrllity? To defer ve the exalted character 
 of humanity and good-nature, a man muft 
 mean 'well; it is not fufficient to mean noihing. 
 He mull: ad and think with generous views, 
 not with a total difregard of all the confe- 
 quences of his behaviour. Otherwife, with 
 all his wit and all his laughter, what charac- 
 ter can he deferve, but that of the fooU '^ho 
 fcatiers fire brands ^ arrows^ and deaths and 
 fays, am I not in Jport ? 
 
 The confequences of this crime, whatever 
 be the inducement to commit it, are equally 
 pernicious. He that attacks thereputatlon of 
 another, invades the moft valuable part of his 
 property, and perhaps the only part which he 
 can call his own. Calumny can take away 
 what is out of the reach of tyranny and ufur« 
 pation, and what may enable the fufferer to 
 repair the injuries received from the hand of 
 oppreffion. The perfecutions of power may 
 injure the fortune of a good man^ but thof« 
 of calumny muft complete his ruin. 
 
 Nothing 
 
( 74 ) 
 
 Nothing can fo much obftru£l the progrefs 
 of virtue, as the defamation of thofe that ex- 
 cel in it. For praife is one motive, even in the 
 beft minds, to fuperiour and diftingulfliing de- 
 grees of goodnefs ; and therefore he that re- 
 duces all men to the fame ftate of infamy, at 
 leaft deprives them of one reward which is 
 due to merit, and takes away one incitement 
 to it. But the effect does not terminate here. 
 Calumny deftroys that influence, and power 
 of example, which operates much more for- 
 cibly upon the minds of men, than the folem- 
 nity of laws, or the fear of punifliment. Our 
 natural and real power is very fmall ; and it 
 is by the afcendant which he has gained, and 
 the efleem in which he is held, that any man 
 is able to govern others, to maintain order in 
 fociety, or to perform any important fervice 
 to mankind, to which the united endeavours 
 of numbers are required. This afcendant, 
 which, when conferred upon bad men by 
 fuperiority of riches, or hereditary honour, is 
 frequently made ufe of to corrupt and deprave 
 the world, to juftify debauchery, and flielter 
 
 villainy. 
 
( 75 ) 
 
 villainy, might be employed, if it were to 
 be obtained only by defert, to the nobleft pur- 
 pofes. It might difcountenance vanity and 
 folly; it might make the fafhion co-operate 
 with the laws, and reform thofe upon whom 
 reafon and convidion have no force. 
 
 CaluQiny differs from moil other injuries 
 in this dreadful circumftance. He who com- 
 mits it, never can repair it, A falfe report 
 may fpread, where a recantation never reaches; 
 and an accufatlon mull: certainly fly falter than 
 a defence, while the greater part of mankind 
 are bafe and wicked. The efFeds of a falfe re- 
 port cannot be determined, or circumfcribed. 
 It may check a Hero in his attempts for the 
 promotion of the happinefs of his country, 
 or a Saint in his endeavours for the propa- 
 gation of truth. 
 
 Since therefore this (in is fo deftru£live to 
 mankind, and, by confequence, fo deteftable 
 in the fight of God, it is neceflary that we 
 enquire, 
 
 Thirdly, 
 
( 76 ) 
 
 Thirdly, What reflexions may befl enable 
 vs to avoid it. 
 
 The way to avoid effects Is to avoid the 
 caufes. Whoever therefore would not be 
 tempted to bear falfe witnefs, mufl endeavour 
 to fupprefs thofe paflions which may incite 
 him to it. Let the envious man conlider, 
 that by detradling from the chara6ler of others, 
 he in reality adds nothing to his own ; and 
 the malicious man, that nothing is more in- 
 confiftent with every law of God, and infti- 
 tution of men, than implacability and re- 
 venge. 
 
 If men would fpend more time hi examin- 
 ing their own hves, and infpedling their own 
 chara£lers, they would have lefs leifure, and 
 lefs inclination, to remark with feverity upon 
 others. They would eaiily difcover, that it 
 will not be for their advantage to exafperatd 
 their neighbour, and that a fcandalous falfe- 
 hood may be eafily revenged by a reproachful 
 truth 
 
 It 
 
( n ) 
 
 It was determined by our blefTed Saviour, 
 in a cale of open and uncontefted guilt, that 
 beivho was without faulty (hould ca/i the Jirjl 
 Jionc, This f.eois intended to teach us com- 
 paflion even to the failings of bad men ; and 
 certainly that religion which extends fo much 
 indulgence to the bad, as to reftrain us from 
 the utmort rigour of punlfliment, cannot be 
 doubted to require that the good fhould be 
 exempted from calumny and reproach. 
 
 Let it be always remembered, that charity 
 is the height of religious excellence; and that 
 it is one of the charaderifticks of this virtue, 
 that // thinhth no ill of others ! 
 
 SERMON 
 
( 79 ) 
 
 SERMON V. 
 
 (PREACHED AT ASHBOURN.) 
 
 I Corinthians VI. 8. 
 
 Nay^ you do wrong and defraud ^ and that your 
 Brethren, 
 
 TO fubdue paflion, and regulate defire, 
 is thp great tafk of man, as a moral 
 agent; a tafk, for which natural reafon, how- 
 ever affifted and enforced by human laws, 
 has been found infufficieht, and which can- 
 not be performed but by the help of Re- 
 ligion. 
 
 The 
 
( 8o ) 
 
 The paflions are divided by moral ifts into 
 irafcible and concupifcible ; the paflions of 
 refentment, and the paffions of defire. The 
 danger of the irafcible palTions, the mifchiefs 
 of anger, envy, and revenge, every man 
 knows, by evil which he has felt, or evil 
 which he has perpetrated. In their lower de- 
 grees, they produce brutality, outrage, con- 
 tumely, and calumny ; and, when they are 
 inflamed to the utmoft, have too often rifen 
 to violence and bloodflied. 
 
 Of thefepaffions, the mifchief is fometlmes 
 great, but not very frequent; for we are 
 taught to watch and oppofe them, from our 
 earlieft years. Their malignity is univerfally 
 known, and as univerfally dreaded. The oc- 
 cafions that can raife them high, do not often 
 occur; and whea they are raifed, if there be 
 no immediate opportunity of gratifying them, 
 they yield to reafon, and perfuafion, or fub- 
 iide by the foothing influence of time. 
 
 Of 
 
( 8, ) 
 
 Of the irafcible paffions, the dlredl aim, 
 and prefent purpofe, is the hurt, or mliery 
 of another; of the concupifclble paffions, the 
 proper naotive Is our own good. It is there- 
 fore no reproach to human nature, that the 
 concupifcrble paffions are more prevalent; 
 for, as it is more natural, it is more juft, to 
 delire our own good, than another's evil. 
 
 The defire of happinefs is Infcparable from 
 a rational being, acquainted, by experience, 
 with the various gradations of pain and plea- 
 fure. The knowledge of different degrees of 
 happinefs feems neceffary to the excitement of 
 defire, and the simulation of a£livity. He 
 that had never felt pain, would not fear ir, 
 nor ufe any precaution to prevent it. He who 
 had been always equally at eafe, would not 
 know, that his condition admitted any im- 
 provement, and therefore could have no end 
 to purfue, or purpofe to profecute. But man, 
 m his prefent ftate, know^ing of how much 
 good he is capable, and to how many evils 
 he is expofed, ha5 his mlad perpetually cm- 
 VoL. II. G ployed. 
 
( 8^ ) 
 
 ployed, in defence, or in acquifition, in fe- 
 curing that which he has, or attaining that 
 which, he believes, he either does, or {hall^ 
 want. 
 
 He that defines happinefs muft neceffarily 
 defire the means of happinefs, muft wiih to 
 appropriate, and accumulate, whatever may 
 fatisfy his defires. It is not fufficient to be 
 without want. He will try to place himfelf 
 beyond the fear of want ; and endeavour to 
 provide future gratifications for future wifties, 
 and lay up in ftore future provifions for future 
 neceffities. 
 
 It is by the cfFe£l of tlus care to provide 
 againft the evils, and to attain the blefiings, 
 of life, that human fociety has its prefent 
 form. For this purpoie profcflions are ftu- 
 died, and trades learned ; dangers are en- 
 countered, and labour endured. For this 
 reafon every man educates his fon in fome 
 ufeful art, which, by making him neceflary 
 to others, may oblige others to repay him 
 what is neceflary to himfelf. The general 
 I cm- 
 
( % ) 
 
 employment of mankind is to increafe plea- 
 fure, or remove the preflure of pain. Thefe 
 are the vital principles of aclion, that fill ports 
 with fl-iips, (hops with manufa£lnres, and 
 fields with hufhandmen, that keep the ftatef- 
 man diligent in attendance, and the trader 
 aiStive in his bufinefs. 
 
 It is apparently the opinion of the civilized 
 world, that he who would be happy mufh 
 be rich. In riches the goods of life arc com- 
 pendioufly contained. They do not enlarge 
 our own perfonal powers ; but they enable us 
 to employ the powers of others for our ad- 
 vantage. He who cannot make what he 
 wants, will however eafily procure it, if he 
 can pay an artid. He who fuffers any reme- 
 diable inconvenience, needs not to fufter it 
 long, if he can reward the labour of thofe 
 who are able to remove it; Riches will make 
 an ignorant man prudent by another's wif- 
 dom, and a weak man vigorous. by another's 
 flrength. It can, th-rtfoie, be no wonder, 
 that riches are generally delired ; and that 
 almofl every man is buly, through his whole 
 
 G 2 life, 
 
( 84 ) 
 
 lif", in giiniiig, or in keeping them, for 
 him;. if, or his pofterity. 
 
 As there is no defire fo extenfive, or fo 
 continual in its exertions, that poffefles fo 
 many minds, or operates with fuch reftlefs 
 rdlivity ; there is none that deviates into 
 gre..ter irrec^ulariry, or more frequently cor- 
 rupts the heart of man, than the wi(h to en- 
 large poffcfTion and accumulate wealth. 
 
 In a difcourfe, intended for popular in- 
 ftru(5l"on, it would be of httle utility to men- 
 tion the am.bition of Kings, and difplay the 
 cruel' y of Conquerors. To (laughter thou- 
 fands in a day, to fpread defolation. over 
 Wide and fertile regions, and to carry rapine 
 and deilrutflion indifcriminately from one 
 country to another, can be the crime only of 
 thole few who have fceprres in their hands; 
 an J, even among them, the wantonnefs of 
 war is not very common in our days. But 
 it is a fufnclent evidence of the power of in- 
 terefi, tiiat fuch afts (hould ever have been 
 perpetrated ; that tiiere could ever be any 
 
 man. 
 
( 85 ) 
 
 man, willing to augment Ins wealth, or ex- 
 tend hib power, by (laughter and devalTiatioii ; 
 or able to perluade himfelf, that he might 
 purchafe advantages, which he could enjoy 
 only in Imagination, at the expence of the 
 lives of thoufands of his fubjects as well as 
 his adverfaries; of adverfaries that never had 
 injured, or offended him, and of fubjecls 
 whom it was his duty and his eng;igemenL to 
 preferve and to prote6l. 
 
 Nor IS it neceiTiry to mention crimes, 
 which are commonly found amongfl the 
 lowed of mankind, the crimes of robbery and 
 theft. For, though they are too common, 
 their enorniity is fufficiently underftood by 
 the laws which are enaded againft them, and 
 fufficiently menaced by the terrours 'which 
 thole laws hold out. They are fo apparently 
 deltrud^lve of fecial lecurity, their confe- 
 quences are fo eafily perceived, and their per- 
 nicioulnefs fo generally acknowledged, that 
 to be fufpeded of them is to be intamous ; 
 and to be detected \n the commifhon of them 
 is to be expoied to punilhment, and often to 
 death. G 3 But 
 
( 86 ) 
 
 But there is another mode of injuring the 
 property of others, and of gaiiiing unjull ad- 
 vantages, which, though not equally liable, 
 at all times, to punifiiment, with theft and 
 robbery, is, in its own nature, equally cri- 
 minal, and perhaps more pernicious; there- 
 fore, equally open to the cenfures of reafon 
 and religion. This fpecies of guilt is dillin- 
 guilned by the appellation o^ fraud', a word 
 which, when uttered, really excites a due 
 degree of deteftation, and which thofe, who 
 pra<Stire it, perhaps difguife to their con- 
 fciences by ftill fofter terms. 
 
 But that fuch difguifes may deceive the 
 foul no longer; and that what is univerfally 
 mifchievous may be totally abhorred; I fhall 
 endeavour to Ihcw, 
 
 Firfl, The nature oi fraudy and the temp- 
 tations to praiSife ir. 
 
 Secondly, How much it is contrary to the 
 rules of religion, and how much it obdrudls 
 the happinefs of fhe world. 
 
 The 
 
( 8? ) 
 
 The nature of fraud, as diftln£l from other 
 violations of right or property, feems to con- 
 fift in this, that the man injured is induced 
 to concur in the ad by which the injury is 
 done. Thus, to take away any thing valu- 
 able, without the owner's knowledge, is a 
 theft ; to take it away, againft his confent, 
 by threats or force, is a robbery ; to borrow 
 it, without intention of returning it, is a 
 fraud, becaufe the owner confents to the a£l, 
 by which it pafled out of his own hands. 
 
 A\\ fraud, therefore, fuppofes deceit, either 
 in the affirmation of what is fiille, or the 
 fuppreffion of what is true ; for no man will- 
 ingly wrongs himfelf. He mufl be deceived, 
 either by falfe appearances of the prefent, or 
 by falfe promifes of the future, by a difplay 
 t)f fictitious advantages, or an artful conceaU 
 ment of certain inconveniences. 
 
 As it often happens, that in committing a 
 
 fraud, or perfuading a man to injure himfelf, 
 
 a confiderable degree of (kill and dexterity is 
 
 required ; the fraudulent are often conlidered, 
 
 G4 by 
 
( 8S ) 
 
 by themfelves and others, as pofTefTiiig un- 
 common powers of underftanding, fo that, 
 though the ad itfelf is hlamed, the artifice is 
 admired. Confcience is overpowered by va- 
 nity, and the fname of guilt is loft in the 
 pride of fubtlety and acutenefs. 
 
 It is to be feared, that the fcience of over- 
 rea hing is too clofely ccnncded with lucra- 
 tive commerce. There are claflcs of men, 
 who do little lefs than profefs it, and who 
 are fcarcely afhamed, when they are dete<fted 
 in impofture. Such men live indeed without 
 reputation. They are confidered as exerciiing 
 difhont urable employments, but they are 
 iiill tolerated j and, ho-^-vever they may be 
 defpiftd, are very rarely punifhed. The 
 whole practice of buying and felling is in- 
 deed replete v\ith temptation, which even a 
 virtuous mind finds it difficult to refili. 
 * A merchant JJoail hardly keep hi mf elf from 
 doing ivrong^ and an luckfier fall not be freed 
 from fn, 
 
 * Ecclefiafticus, xxvi. 29. 
 
 Many 
 
( 89 ) 
 
 * Many have finned for a fmall matter ; and 
 he that JeeL th for abundance y will turn his 
 eves away, j^s a nail Jlicketh fafi between 
 the jonings cf the fl ones ^ fo doih fin flick clofe 
 between biiyiug and felhng. 
 
 Such is the cenlure of the Son of Sirach, 
 which 'urely cannot be heard without alarm 
 and tv^rrour. 
 
 It is, however, by no means to be ad- 
 mitred, that ail trade is necefTariiy fraudu- 
 lent, or thjt ail traders are dirhoneft. Every 
 kind of life has its peculiar dangers, which 
 the ne<:ligent incur, and the wife efcape. 
 The danger of a trader, like that of others, 
 may be avoided by refolution, vigilance, and 
 prayer, by a conftant reference of his adions 
 to his eternal intereft, and by the help of 
 God, diligently implored. 
 
 That the neceffity of this vigilance may 
 be more ftrongly recommended, it is fit that 
 we confider, 
 
 * Ecclefiafticus, xxvii. i, 2. 
 
 Secondlv- 
 
( 9° ) 
 
 Secondly, How much the pra£lice o^ fraud 
 is contrary to religion, and how much it ob- 
 flruds the happinefs of the world. 
 
 The great rule, by which religion regulates 
 all tranfadions between one man and an- 
 other, is, that every man Jhould do to others 
 what he would expedi that others^ in the fame 
 cafe, Jhould do to hm. This rule is violated 
 in every a£t of fraud. For, however the 
 children of the world may forgive, or applaud, 
 themfelves, when they fradiife fraud, they 
 complain very loudly, when xhty fuffer it. 
 They then can clearly difcern its bafenefs, 
 and its mifchief ; and difcover, that nothing 
 deferves praifc but purity and goodnefs. 
 
 The crime of fraud has this aggravation, 
 that it is generally an abufc of confidence. 
 Robberies of violence are committed com- 
 monly upon thofe, to whom the robber is 
 unknown. The lurking thief takes indif- 
 criminately what comes by chance within 
 his reach. But deceit cannot be pradifed, 
 
 unlefa 
 
( 9' ) 
 
 unlefs by fome previous treaty, and gradual 
 advance, by which diftruft is diflipated, and 
 an opinion of candour and integrity excited. 
 Fraud, therefore, nccefl'arily difguifes life 
 with folitude and fufpicion. He that has 
 
 • 
 
 been deceived, knows not afterwards wTiom 
 he can trull:, but grows timorous, referved, 
 afraid aUke of enemies and friends ; and lofes, 
 at leaft, part of that benevolence which is 
 necefTary to an amiable and virtuous charac- 
 ter. 
 
 Fraud is the more to be fupprefled by uni- 
 verfal deteftation, as its efFecls can fcarcely 
 be hmited. A thief fcKdom takes away ^vhat 
 can much impoveiifh the lofer; but hy fraud, 
 the opulent may at once be reduced to indi- 
 gence, and the profperous dlftrcfled ; the ef- 
 fe(fls of a long courfe of induflry may be fud- 
 dcnly annihilated, the provifion made for age 
 may be withdrawn, and the inheritance of 
 pofterity intercepted. 
 
 For the particular application o^ this doc- 
 trine, I am forry that my native place fliou Id 
 
 ^ afford 
 
( 9^ ) 
 
 afford an opportunity. But fince this fociety 
 hrs called me to ftand here before their., I 
 hope no man will l)e offended, thiit 1 do my 
 duty with fidelity and fieidoiTi T urh re- 
 quites, that I warn you agaiuft a ip cle^- of 
 fraud, iometimes f ui'l amongfl: \o\}^ and 
 that of a very fname ul and opprefiive kind. 
 When any man, whole con ributions have 
 had t)ieir due part in r.uliiig the funvl for 
 occafional rehet, is reduced by dih.ifr, or 
 hurt, to want the fupport which he lia<?, 
 perhaps, for many year?, fuppofed Iiin.ltlf 
 gradually accumulating againft the day of 
 diftrefs ; and for which he has denied him- 
 felf many gratifications ; at the time, when 
 he exptds the beneficial efFedi of his pru- 
 dence and parfimony ; at that very time, 
 every artifice is ufed to defeat his cldim, and 
 elude his riglit. He declares himklf perhaps 
 unable to work, by which noihing more can 
 rcafonably be meant, than that he is no longer 
 capable of l.ibour equal to his livelihood. 
 This man is fou'^d employing the remains of 
 his ftrength in fom.e little office. For this 
 fuiely he deferves to t)e commended. But 
 
 what 
 
( 93 ) 
 
 what has been the conlcqnence ? lie has 
 been coiifidered as ao impuftor, who claims 
 the beiietit oi^ the fund by counterfeited in- 
 capacity ; and that feeble dihgence, which, 
 among realbnable and equitable men, gives 
 him a title to efteem and pity, is mifapplied, 
 and mifteprefented into a pretence for de- 
 priving him of his right, and this done by 
 judges who vainly imagine they (hall be 
 bentfited themfelves by their own wicked 
 determination. 
 
 It is always to be remembered, that a de- 
 mand of lupport from your common fund 
 is not a petition for charity, but a claim to 
 juftice. Tlie relief, thus demanded, is not a 
 gift, but a debt. He that receives it, has 
 firft purchafed it. The denial of it, therefore, 
 is a fraud and a robbery ; and fraud fo much 
 the more atrocious and dcteflable, as, by its 
 nature, it muft always be pra6tifed on the 
 poor. When this fuccour is required, there 
 is no place for favour, or for refcntment. 
 What is due muft be paid, becaufe it is due. 
 Other conliderations have here no weight. 
 
 The 
 
( 94 ) 
 
 The amiable and the perverfe, the good and 
 the bad, have an equal right to the perform- 
 ance of their contradl. He that has trufted 
 the fociety with his money, cannot, without 
 breach of faith, be denied that payment, 
 which, when he payed his contribution, was 
 folemnly ftipulated. 
 
 It has been always obferved by the wife, 
 that it is every man's real intereft to be 
 honeft ; and he who pr^^Kcs fraud, to the 
 injury of others, (hews, at the fame time, 
 how fraud may be pra£tifed againft himfelf. 
 Thofe who have been forward in watching 
 the fteps of others, and have objeded to pay- 
 ment when it was required, may live to be 
 themfelves watched, and excluded by a pre- 
 cedent, which their own fraudulence, or ma- 
 lice, has incited them to eflablifh. They 
 will then feel the folly of wickednefs, and 
 know the neceffity of providing againft the 
 day of calamity by innocence and integrity ; 
 they will wifli that they could claim the 
 kindnefs of others, as a recompence for kind- 
 nefs formerly exhibited by themfelves. 
 
 Fraud 
 
( 95 ) 
 
 Fraud is the more hurtful, becaufe the 
 wrong is often without redrefs. As he that 
 is wronged by fraudulent practices muft al- 
 ways concur in the a£t that injured him; it 
 is not always eafy to afcertain the exa£l limits 
 of his agency, fo as to know precifely how far 
 he was deceived. This, at leaft, is feldom to 
 be done without an enquiry and difcuflion, 
 liable to many legal delays, and eludible by 
 many artifices. The redrefs, therefore, is 
 often more pernicious than the injury; and 
 while the robber lurks in fecret, or flies for 
 his life, the man oi fraud holds up his head 
 with confidence, enjoys the fruits of his ini- 
 quity with fecurity, and bids defiance to de- 
 te6lion and to punifliment. 
 
 But this triumph, however he may efcape 
 human judicatures, muft end with his life. 
 The time will come, and will come quickly, 
 v*?hen he that has defrauded his neighbour 
 muft ftand before the Judge of all the earth, 
 a Judge whom he cannot deceive ; and be- 
 fore whom, whatever he has taken wrong- 
 
 fully. 
 
( 96 ) 
 
 fully, without reftitution, and without re- 
 pentance, will lie heavy on his foul. 
 
 «* Let him, therefore, that has ftolen, fteal 
 no more !'* let him that has gained hy fraud, 
 repent and reftore, and live and die in the 
 exercife of honefty ! 
 
 SER- 
 
( 91 ) 
 
 SERMON VI. 
 
 2 Corinthians ix. 7. 
 
 ^very man according as he purpofeth in his 
 heart fo let him give, not grudgingly, or of 
 necejpty, for God loveth a cheerful giver, 
 
 THE frequency with which the duty of 
 alms-giving has of late been recom- 
 mended ; the perfpicuity with which it has, 
 on many occafions, been explained ; the force 
 of argument by which its neceflity has been 
 proved to the reafon, and the ardour of zeal 
 with which it has been imprefled upon the 
 paffions ; make it reafonable to believe, that 
 it is now generally underftood, and that very 
 few of thofe, who frequent the publick 
 worfhip, and attend with proper diligejice to 
 intl:ru(flion, can receive much information 
 with regard to the excellence and importance 
 of this virtue. 
 
 Vol. IL H But 
 
( s? ) 
 
 But as moft of the crimes and miferles of 
 our lives aiife rather from negligence, than 
 ignorance ; as thofe obligations which are 
 beft known, are fometimes, from the fecurity 
 to which the confcloufnefs of our know- 
 ledge naturally betrays us, mod eafily for- 
 gotten, and as the impreffions which are 
 made upon the heart, however ftrong or 
 durable they may at firfh appear, are eafily 
 weakened by time, and effaced by the per- 
 petual fuccefllon of other obje£ls, which 
 croud the memory, and diftradt the atten- 
 tion ; it is necefTary that this great duty 
 fhould be frequently explained, that our ar- 
 dour (hould be rekindled by new motion, our 
 conviction awakened by new perfualions, and 
 our minds enlightened by frequent repetitions 
 of the inftrudions, which, if not recoUecled, 
 mufl quickly lofe their efFe6l. 
 
 Every man, who has either applied him- 
 felf to the examination of his ov/n condudl: 
 with care proportioned to the importance of 
 the enquiry, or indulged hlmfelf in the 
 
 xnors 
 
i 99 ) 
 
 more frequent employment of Infpefllng the 
 behaviour of otliers, has liad many oppor- 
 tunities of oblerving, with how much dif- 
 ficulty the precepts of Religion are long pre- 
 ferved in their full force ; how inleniiblj the 
 ways of virtue are forlaken, and into what 
 depravity thofe, who truft too- much to their 
 own ftrength, fometimes fall, by negleiling 
 to prefs forward, and to confirm their re- 
 foiution, by the fame methods as they at firfl 
 excited it. Innumerable temptations con- 
 tinually furround us, and innumerable ob- 
 flrudions oppofe us. We are lulled with 
 indolence, we are fed need by pleafure, we 
 are perverted by bad examples, and we are 
 betrayed by our own hearts. No fooner do 
 we, in compliance either w'lth the vanities, 
 or the bufinefs, of life, relax our attention to 
 the doctrines of piety, than we grow cold 
 and indifferent, dilatory and negligent. 
 When we are again called to cur dutv, we 
 find our mind:J entangled with a thoufnnd 
 objeclions ; we are ready to plead every avo- 
 cation, however trifling, as an exemption 
 from tha-- necelfity of holy pra£lices ; and, 
 H 2 btcaufe 
 
( ic;o ) 
 becaufe we readily fatisfy ourfehes with ouf 
 excufes, we are willing to imagine that we 
 Ihall fatisfy God, the God of infinite holi- 
 iiels and juftice, who fees the moft fecret 
 motions of our minds, who penetrates 
 through all our hypocrify, and upon whom 
 difinclination can be never impofed for in- 
 ability* 
 
 With regard to the duty of Charity, it 
 is too common for men, of avaricious and 
 worldly difpofitions, to imagine that they 
 may be faved without compliance with a 
 command fo little agreeable to their inclina- 
 tions ; and therefore, though perhaps they 
 cannot always refift the force of argument, 
 or repel Convi6tion at its firfl: affauit, yer, as 
 they do not willingly fufFer their minds to 
 dwell upon reafonings which they fcarcely 
 wifh to be true, or renew, by frequent re- 
 collection, that fenfe of their duty which 
 they have received, they quickly relapfe 
 into their former fordid infenfibility, and, by 
 indulging every confideration which can be 
 applied to the juilification of parfimony, 
 
 harden 
 
( loi ) 
 harden their hearts, and withhold thdr 
 hands : and while they fee the anguiQi of 
 mifery, and hear the cries of want, can pafs 
 by without pity, and without regard; and 
 without even feehng any reproaches from 
 their hearts, pray to God for that mercy 
 which they have themfelves denied to thtir 
 fellow- beings. 
 
 One of the pleas, which Is allcdged In 
 juftification of the negle(£l of Charity, Is 
 inability to pra(£life It; an excufe, when real, 
 to which no objection can be made; for it 
 cannot be expected, that any man Hiould 
 give to another what he iiiull: himlclf want 
 in the fime degree. But this excule is too 
 frequently offered by thofe who are poor 
 only in their own opinion, who have ha- 
 bituated themfelves to look on thofe that are 
 above, rather than on thofe that are below 
 them, and cannot account themfelves rich, 
 while they fee any richer ; men who mea- 
 fure their revenues, not by the wants of na- 
 ture, but by the demands of vanity ; and 
 who have nothing to give, only becaufe they 
 H 3 will 
 
( 102 ) 
 
 will not dlmlnirh any particle of their rplen- 
 dour, nor rerluce the pomp of their equi- 
 page ; who, while their tables are he.ipi.d 
 wirh delicacies, and their houfes crouded 
 with feflal afieniblies, fuffer the poor to 
 lan^uifli ill the ftreets in naiferies and in 
 tvant: com •"Iain that their fortunes are not 
 equal to the generolity of their minds, and 
 applaud their own inclinations to Charity 
 and Mercy ; inclinations which are never 
 exerted in beneficence, becaufe they cannot 
 fpare any thing from their appetites and their 
 pride. 
 
 Others there .!re, who frequently delight 
 to dwell upon the excellency of Charity, 
 and profefs themfelves ready to comply with 
 its precepts, whenever proper obje6ls (hall be 
 propofcd, and an opportunity of proper ap- 
 plication (liall be found ; but they pretend 
 that they are fo well informed, with regard 
 to tlie perveriion of Charity, and difcover fo 
 many ill effects of indifiinguifliing and care- 
 lefs liberality, that they are not eafily fatis- 
 fied uiih the occaiions which are offered 
 
 them. 
 
( 1^3 ) 
 
 them. They are fometimes afraid of en- 
 couraging idlenefs, and fometimes of coun- 
 tenancing impoflure, and fo readily find ob- 
 jeclions to every method of Charity that can 
 be mentioned to them, that their good incli- 
 nations are of very little advantage to the reft 
 of mankind; but however they congratulate 
 themfclves upon their merit, and ftill applaud 
 that generofity by which calamity was never 
 foftened, and by which Vv-ant never was re- 
 lieved. 
 
 But that all thefe imaginary pleas may be 
 once more confuted, that the opportunity of 
 Charity, which Providence has this day put 
 hi to our hands, may not be neglected, and 
 that our alms may be given in iiich a man- 
 ner as may obtain acceptance with the great 
 Judge of all the earth, who has promifed to 
 Ihew mercy to the merciful, I fliall endea- 
 vour to lay before you, 
 
 Firft, the importance and neceffity of tlie 
 pradtice of Charity. ' 
 
 Secondly, The difpo(:tion of mind, which is 
 lieceflary to make our alms acceptable to God. 
 H 4 Tliirdly, 
 
( I04 ) 
 
 Thirdly, The reafonablenefs of laying hold 
 on the prefent opportunity for the exercife of 
 our charity. 
 
 And, Firfl, I fhall endeavour to (hew the 
 injportance and neceffity of the pradice of 
 Charity. The importance and neccffity of 
 Charity is fo evident, that as it mi^ht be 
 hoped ^hat no proof could be neceflary, fo 
 it is difficult to produce any arguments which 
 do not occur of theoifelves to .every reafon- 
 able and attentive noind. For whither can 
 \vc turn our thoughts, or diredt our eyes, 
 ^vhere we fhall nor find fonie motive to the 
 cxercii'e of chanty ? 
 
 If vvc lock up to heaven, which we have 
 been taught to confider as the particular re- 
 iidence of the Supreme Being, we find there 
 our Creatour, our Preferver, and our Judge ; 
 our Creatour, whofe infinite power gave us 
 cur exigence, and who has taught us, by that 
 gifc, that bounty is agreeable to his nature; 
 our Preferver, of whofe afliflance and pro- 
 
 ledliou 
 
( '05 ) 
 
 te£lioii \ve are, every day and ever}'' momenr, 
 in need, and whofe favour we can hope to 
 fecure only by imitating his goodnefs, and 
 endeavouring the aififtance and protection of 
 each other; and our judge, who has already 
 declared that the merciful (hall obtain mercy, 
 and that in the awful day, in which every 
 man (liall be recompenfed according to his 
 works, he xh-sxfowdb fparinglj (hall reap alfo 
 fparm-ly. 
 
 If we caO our eyes over the earth, and 
 extend our obfervations through the fyftcm 
 of human beings, what fhall we find but 
 fcenes of mifery and innumerable varieties of 
 calamity and diftrefs, the pains of ficknefs, 
 the wounds of cafualry, the gripines of 
 hunger, and the cold of nakednefs ; wretrhes 
 wandering without an habitation, expoled to 
 the contempt ot the proud, and the infults 
 of the' cruel, goaded forward, by the flings 
 of poverty, to dlfhoneft ads, which perhaps 
 relieve their prelent mifery, only to draw fome 
 iTiore dreadful diftrefs upon them? And what 
 gre vye taught, by all thefe different dates of 
 
( Jo6 ^ 
 
 unhappliiers ? what, but the neceffity of that 
 . virtue by which they are relieved ; by which 
 the orphan may be fuppHed ,with a father, 
 and the widow with a defender ; by which 
 iiakednefs may be cloathed, and ficknefs fet 
 free from adventitious pains ; the ftranger fo- 
 Jaced in his wanderings, and the hungry re- 
 flored to vigour and to eale ? 
 
 If we turn from thefe melancholy pro- 
 fpe(5ls, and call: our eyes upon ourfelvcS; what 
 fhall we iind^ but a precarious and frail being, 
 furrounded on every fide \vith danger, and 
 befieged with miferies and with wants ? mi- 
 feries, which we cannot avert by our own 
 power, and wants which our own abilities 
 cannot fupply. We perceive ourfelves wholly 
 unable to {land alone, and compelled to foli- 
 cit, every momsnt, the afliftance of our fel- 
 low-creatures ; whom perhaps our Maker 
 enables us at prefent to repay by mutual 
 kindnefs, but whom w^e know not how 
 foon we may be neceffitated to implore, 
 without the capacity of returning their be- 
 neficence. 
 
 This 
 
( 'C7 ) 
 This reflexion furely oiiglit immediately 
 to convince us of the ncceffity of Charity. 
 Prudence, even without Religion, ought to 
 admonifh every one to afiifl the helplels, and 
 relieve tlve wretched, that, when the day of 
 diftrefs fliall come upon Iiim, he may con- 
 fidently afk that afliilance which he himfelf, 
 in his profperity, never did deny. 
 
 As it has pleafed God to place us in a ftate, 
 in which we are furrounded with innume- 
 rable temptations ; fo it has pieafed him, on 
 man}' occafionb, to afford us temporal incite- 
 ments to virtus, as a counterbalance to the 
 allurements of (in ; and to fet before us re- 
 wards which may bo obtained, and punifh- 
 mei:ts which may be fuffered, before the 
 final determination of our future ftate. As 
 Charity is one of our moil: important duties, 
 we are preiTed to its pra6lice by every prin- 
 ciple of fecular, as well as religious, wifdom; 
 and no mafi can fuffer himfelf to be diilin- 
 guillied for hardnefs of hv-art, without danger 
 of feeling the coiifequence of his vvickednefs 
 in his prefent flate ; becaufe no man can le- 
 
 cure 
 
( .08 ) 
 
 cure to Iiimfclf the continuance of riches, or 
 of power ; nor can prove, that he fhall not 
 himfelf want the affiftance which he now 
 denies^ and perhaps be compelled to implore 
 it from thofe whole petition he now rejects, 
 and whofe mileries he now infults. Such is 
 the inftability of human affairs, and fo fre- 
 quently does God afierc his government of 
 the world, by exalt'^jg the low, and depreff- 
 ing the powerful. 
 
 If we endeavour to confult hi2;her wifdom 
 than our own, with relation to this duty, and 
 examine the opinions ot the rell of mankind, 
 it will be found, that all the nations of the 
 earth, however they may differ with regard 
 to every other tenet, yet agree in the cele- 
 bration of benevolence, as the moil amiable 
 difpofition of the heart, and the foundation 
 of allhappinefs. We fliall find that, in every 
 place, men are loved and honoured in pro- 
 portion to the gifts which they have con- 
 ferred upon mankind, and that nothing but 
 Charity can recommend one man to the affec- 
 tion of mother. 
 
 But 
 
( IC9 ) 
 
 But if we appeal, as is undoubtedly rea-* 
 fonable and juft, from human wlfdom to di- 
 vine, and fearch the Holy Scriptures, to fettle 
 our notions of the importance of this duty, 
 we fliall need no further incitements to its 
 pra6lice ; for every part of that facred volume 
 is filled with precepts that dire(5l, or examples 
 that inculcate it. The practice of hofpitality 
 among the Patriarchs, the confidence of Job, 
 amidft his affli«51:ions, arifing from the re- 
 membrance of his former Charity. 
 
 •> 
 
 The precepts of the Prophets, and the 
 condudl of the holy men of all times, con- 
 cur to enforce the duty of attending to the 
 cries of mifery, and endeavouring to relieve 
 the calamities of life. 
 
 But furely all further proof will be fyper- 
 feded, when the declaration of our bieflcd 
 Redeemer is remembered, who has conde- 
 fcended to inform us that thofs who have 
 Ihewn mercy fhall find mercy from him, 
 that the pradtice of Charity will be the great 
 tefl by which we fhall be judged, and that 
 thofe, and thofe only, who have given food 
 
 to 
 
{ no ) 
 
 to the hungry, and raiment to the naked j 
 fliall, at the final doom, be numbered by 
 • the Son of God amongfi: the Elefied of his 
 Fatlier. 
 
 There can nothnig more be added to fhow 
 the neceflity of the pra(fllce of Charity ; for 
 what can be expected to move hhn, by whom 
 evt rlaftlng felicity is difregarded ; and who 
 hears, without emotion, never-ending mi- 
 feries threatened by Omnipotence ? It there- 
 fore now remains that we enquire, 
 
 Secondly, 
 
 Kow we may pra£llfe this duty, in a man- 
 ner pleating to him w^ho commanded it; or 
 wha't dlfpofition of mind is necefTary to make 
 our ahus acceptable to God. 
 
 Our Saviour, as he has informed us of the 
 neceflity of Charity, has not omitted ic teach 
 us likewife how our a6ls of Charity are to be 
 performed. And from his own precepts, and 
 thofe of his Apoftles, may be learned all the 
 cautions neceffary to obviate the deceit of our 
 own hearts, and to prelerve us from falling into 
 follit. s dangerous to our louls,\\ hlle we imagine 
 ourfeives advancing in the favour of God. 
 
 We 
 
( '" ) 
 
 We are commanded by Jelus Chrift, when 
 we give our alms, to dlveft ourlelves of 
 pride, vain-glory, and dcfire of applaufe : we 
 are forbidden to give, that we may be feeii 
 of men, and inliruiSted lo to conduct our 
 Charity, that it may be known to our Fa- 
 ther which leeth in lecret. By this precept 
 it is not to be underftood, that we are for- 
 bidden to give ahus in publick, er where we 
 may be feen of men ; for our Saviour has aifo 
 commanded, that o\ix light Jhouldfo fiine he* 
 fore men^ that they may fee our good works ^ and 
 glorfy our Father which is in heaven. The 
 meaning, therefore, of this text is not that we 
 fhould forbear to give alms in the light of 
 men, but that we fliould not fufFcr the pre- 
 fence of men to a«St as the motive to our 
 Charity, nor regard their praife as any ob- 
 ject to our wifhes; a precept furely reafon- 
 able ; for how can that a6t be virtuous, 
 which depends not upon our own choice, but 
 upon that of ethers^ and which we fl^iould 
 not have performed, if we had not expefled 
 that they would have applauded it ? 
 
 c Of 
 
( "^ ) 
 
 Cf the fame kind, though fomewhat diffef" 
 ent in its immediate, and literal acception, 
 is the inftrudion contained in the text, iii 
 which we are taught by St. Paul, that every 
 man ought to give according to the purpofe of 
 his own heart, not grudgingly, orofneceffity; 
 by which it is commanded, that we ihould, 
 as our Saviour had already taught us, lay afide, 
 in the didribution of our alms, all regard to 
 human authority ; that we (hould give accord- 
 ing to the purpofe of our own hearts, with- 
 out refpe<St to Iblicitation or influence ; that 
 we fliould give, becaufe God has commanded, 
 and give cheerfully, as a proof of ready and 
 "uncompelled obedience ; obedience uncom- 
 pelled by any other motive than a due fenfe 
 of our dependence upon the univerfal Lord, 
 and the reafonablenefs of obferving the law of 
 Him by whom we were created. 
 
 There are likewife other rules to be obferved 
 in the pra<51ice of Charity, which may be ga- 
 thered, at leaft confequentially, from the Holy 
 Scriprurt-s ; and which the common pru- 
 dciicc of mankind at the lame time evidently 
 prrTct 'rs. It is neceffary that, in beftowing 
 our alms, we fhouid endeavour to promote 
 
 the 
 
( "3 ) 
 
 the fervlce of God, and the general happlnefa 
 of fociety, and, therefore, we ought not to 
 give theai without enquiry into the ends for 
 which they are defired ; we ought not to 
 fuffer our beneficence to be made in ft ru mental 
 to the encouragement of vice, or the fupporc 
 of idlenefs ; becaufe what is thus fquandered 
 may be wanted by others, who would ufe our 
 kindnefs to better purpofes, and who, with- 
 out our affirmance, would perhaps perifh. 
 
 Anotlier precept, too often neglected, 
 which yet a generous and elevated minJ 
 would naturally think highly neceiTary to be 
 obferved, is, that alms (hould be given .in 
 fuch a manner as may be mofl pleafing to 
 the perfon who receives them ; that our 
 Charity fhould not be accompanied with in- 
 fults, nor followed by reproaches ; that wo 
 fhould, whenever it is poflible, fpare the 
 wretched the unnecefTary, the mortifying 
 pain of recounting their calamities, and re- 
 prefenting their diftrefsj and v^hen we have 
 relieved them we fliould never upbraid them 
 with our kindnefs, nor recall thci; affliv5lioij,s 
 
 VCL. 11. 1 to 
 
( IH ) 
 
 to their minds by cruel and unfeafonable ad- 
 monitions to gratitude or induftry. He only 
 confers favours generoufly, who appears, 
 when they are once conferred, to remember 
 them no more. 
 
 Poverty is in itfelf fufficiently afflictive, 
 and to moft minds the pain of wanting 
 afTiftance is fcarcely balanced by the pleafure 
 of receiving it. The end of Charity is to 
 mitigate calamities ; and he has lirtle title to 
 the reward of mercy, who afflicts with one 
 hand, while he fuccours with the other. 
 But this fault, like many others, arifes from 
 pride, and from the defire of temporal re- 
 wards. Men either forget the common na- 
 ture of humanity, and therefore reproach 
 others with thofe misfortunes, to which they 
 are themfelves equally fubje£l ; or they ex- 
 pedt, from the gratitude, or applaufe, of thofe 
 whom they benefit, that reward which they 
 are commanded to hope only from their Fa- 
 ther which is in heaven. 
 
 Such are tlie rules of Charity, and luch 
 the cautions required, to make our alms 
 
 pieafing 
 
( "5 ) 
 
 pleafing to him, m vvhofe name they ought 
 to be given ; and, that they may be no-W 
 given not grudgingly, or of necej/tly, but with 
 that cheerfiUnels, which the Apoftle recom- 
 mends as neceflary to draw down the love of 
 God upon thofe by whom they are beftowed, 
 let us confider. 
 
 Thirdly, the reafonablenefs of laying hold 
 on the prefent opportunity for the exerciie of 
 our Charity. 
 
 It is juft that we (hould confider every op- 
 portunity of perforiTiing a good aclion as the 
 gift of God, one of the chief gifts which 
 God beftows upon man, in his prefect (late, 
 and endeavour to improve the blefiing, that 
 it may not be withdrawn from us, as a talent 
 unemployed ; for it is not certain, that lie, 
 who neglects this Cdll to his duty, will be 
 permitted to live, till he hears another. It 
 is like wife reafonable to feize this oppor- 
 tunity, becaufe perhaps none can be afforded 
 of more ufeful or beneficial Charity, none in 
 which all the various purpofes of Charity are 
 more compendioufly unitc;d. 
 
 I z Ic 
 
( "6 ,) 
 
 It cannot be fald, that, by this Charity, 
 idlenefs is encouraged; for thofe who are to 
 be benefited by it are at prefent incapable of 
 labour, but hereafter defigned for it. Nor 
 can it be (aid, that vice is countenanced by 
 it, for many of them cannot yet be vicious, 
 Thofe who now give cannot beftow their 
 alms for the pleafure of hearing their Charity 
 acknowledged, for they who (hall receive it 
 will not know their benefadors. 
 
 The immediate efFe£l of alms given on 
 this occaiion, is not only food to the hungry, 
 and cloaths to the naked^ and an habitation 
 to the deditute, but, what is of more lofting 
 advantage, inftrndlicn to the ignorant. 
 
 He that fupports an infiint, enables him to 
 Jive berey but he that educates him affifts 
 him in his pafTage to an happier ftate, and 
 prevents that wickednels which is, if not 
 the necejj'ary^ yet the frequent confequence of 
 unenlightened infancy and vagrant poverty. 
 
 Nor 
 
( "7 ) 
 
 Nor does this Charity terminate in the 
 perfons upon whom it is conferred, but ex- 
 tends its influence through the whole ftate, 
 which has very frequently experienced, how 
 much is to be dreaded from men, bred up 
 without principles, and without employment. 
 He who begs in the (Ireet in his infancy^ 
 learns only how to rob there in his manhood; 
 and it is certainly very apparent, with how 
 much lefs difficulty evils are prevented than 
 remedied. 
 
 But though we fhould fuppofe, what reafon 
 and experience fufficiently dilprove, that po- 
 verty and ignorance were calamities to thole 
 only on whom they fall, yet lurely the fenfe of 
 their mifery might be fufficient to awaken us 
 to compaffion. For who can hear the cries 
 of a naked infant, without remembering that 
 he was himfelf once equally naked, equally 
 helplefs ? Who can fee the diforders of the 
 ignorant, without temembering that he was 
 born as ignorant as they ? And who can for-, 
 bear to reflecl, that he ought to bellow on 
 
 I 3 otners 
 
( ii8 ) 
 
 Others thofe benefits which he received hlm- 
 felf ? Who, that (hall fee piety and vvifdom 
 promoted by his beneficence, can wifh, that 
 what he gave for fuch ufes had been em- 
 ployed in any other manner? As the Apoflle 
 exhorts to hofpitality by obferving that fome 
 have entertained Angels unawares, let us ani- 
 mate ourfelves to this Charity, by the hopes 
 of educatinsf Saints, Let us endeavour to re- 
 claim vice, and to improve innocence to holi- 
 nefs; and remember that the day is not far 
 diftant, in which our Saviour has promifcd to 
 confider our gifts to thefe little ones as given 
 to himfelf; and that they who have turned 
 many to rightcoiifnefs Jkall Jhine forth as the 
 fun, for ever and ever. 
 
 SERMON 
 
( 119 ) 
 
 SERMON VII. 
 
 2 Peter III. 3. 
 
 Knowing this Jirji, that there Jhall come in the 
 laji days Scoffers, waliung after their own 
 lujis, 
 
 A Very little acquaintance with human na- 
 ture will inform us, that there are few 
 men who can patiently bear the imputation 
 of being in the wrong; and that there is no 
 a6lion, how unreafonable or wicked foever it 
 be, which thofe, who are guilty of it, will not 
 attempt to vindicate, though perhaps by fuch 
 a defence as aggravates the crime. 
 
 I 4 It 
 
( '20 ) 
 
 It is indeed common for men to conceal 
 their f.iults, and gratify their paflions in {f^^ 
 cret, and efpecially, when they are firft ini- 
 tiated in vice, to make ufe rather of artifice and 
 diffimulation, than audacioufnefs and effron- 
 tery. But the arts of hypocrify, are, in time, 
 exhaufted, and fome unhappy ciicumrtance 
 defeats thofe meafures which they had laid 
 for preventing a difcovery. They are at length 
 fufpefted, and, by that curiofity whicli fulpi- 
 cion always excites, clofely purfued, and 
 openly detected. It is then too late to think 
 of deceiving mankind by falfe appearances, 
 nor does any thing remain, but to avow boldly 
 what can be no longer denied. Impudence is 
 called in to the aliiftance of immorality ; and 
 the cenfures which cannot be efcaped mud: 
 be openly defied. Wickednefs is in iifelf ti- 
 morous, and naturally fkulks in coverts and 
 in darknefs, but grows furious by defpair, 
 and, when it can fly no farther, turns upon 
 the purfuer. 
 
 Such 
 
( «^' ) 
 
 Such is the flate of a man abandoned to the 
 indulgence of vicious inclinations. Hejufti- 
 fies one crime by another; invents wicked 
 principles to fupport wicked pradices; en- 
 deavours rather to corrupt others, than own 
 himfelf corrupted, and, to avoid that fhame 
 which a confeliion of his crimes would bring 
 upon him, calls evil good ^ and good evil, puts 
 darknejs for light, and light for darknef. He 
 endeavours to trample upon thofe laws which 
 he is known not to obferve, to fcofF at thofe 
 truths which, if admitted, have an evident 
 tendency to convidt his whole behaviour of 
 folly and abfurdity, and, from having long 
 negleded to obey God, rifes at length into 
 rebellion againft him. 
 
 That no man ever became abandoned at 
 once, is an old and common obfervation, 
 which, like other afTertions founded on ex- 
 perience, receives new confirmation by length 
 of time. A man ventures upon wickednefs, as 
 upon waters with which he is unacquainted. 
 2 He 
 
( 122 ) 
 
 He looks upon them with horrour, and (Jud- 
 ders at the thought of quitting the (here, and 
 committing his life to the inconftancy of the 
 weather j but, by degrees, the Icene grows 
 familiar, his averfion abates, and is fucceeded 
 by curiofity. He launches out with fear and 
 caution, always anxious and apprehenfive, left 
 his vefi'el fhould be daflied againft a rock, 
 fuckcd-in by a quick-fand, or hurried by the 
 curi^nts beyond light of (hore. But his fears 
 are daily lefiening, and rhe deep becomes lefs 
 formidable. In time he lofes all fenfe of dan- 
 ger, ventures out with full fecuriiy, and roves 
 without inclination to return, till he is dri- 
 ven into the boundlefs ocean, toOed about 
 by the tempefts, and at laft fwallowed by the 
 waves. 
 
 Moft men have, or once had, an efteem 
 and reverence for virtue, and a contempt and 
 abhorrence of vice; of which, whether they 
 were imprefltd by nature, implanted by edu- 
 caliou, or deduced and fettled by reafon, it 
 is at prefent of very little importance to en- 
 quire. Such thefe notions are, however they 
 
 were 
 
C 123 ) 
 
 were originally received, as reafbn ca»^not 
 but adopt and flrengtlien, and every man wjII 
 freely confefs that reafon Guj;ht to be the rule 
 of his condu(ft. Whoever therefore recedes, 
 in his pradice, from rules of which he allows 
 the obligation, and fuffers his paffions to pre- 
 vail over his opinions, feels at firii a ftcret 
 reludance, is confcious of fome fort of vio- 
 lence done to his intelledual powers ; and 
 though he will not deny hinifelf that pleafure 
 which is prefent before him, or that fingle 
 gratification of his paffions, he determines, or 
 thinks he determines, that he will yield to no 
 future temptation, that he will hereafter re- 
 ject all the folicitation of his appetites, and 
 live in fjch a manner as he (hould applaud in 
 others, and as his own confcience ihould ap- 
 prove in himfelf. 
 
 Perhaps every man may recollecl, that this 
 was the temper of his mind, when he firft 
 permitted himfelf to deviate from the known 
 paths of his duty, and that he never forfook 
 them, in the early part of his life, without a 
 defign to return to them, and perfevere in 
 
 them ; 
 
( >24 ) 
 
 them ; and that, when he was tempted an- 
 other time, he complied, always with a tacit 
 intention to add but this one more to his of- 
 fences, and to fpend the reft of his life in pe- 
 nitence and' obedience. Perhaps there are 
 very many among the moft profligue, who 
 frequently Oill their confciences, and animate 
 their hopes, with views of a reformation to 
 be fmcerely entered upon in fome diftant pe- 
 riod of their lives, who propofe to dedicate, at 
 leaft, their laft years to piety, and at fome 
 moments give way to wilhes, that they may 
 fome time tafte the fatisfa£lion of a good life, 
 and die the death of the righteous. 
 
 But thefe, however given up to their de- 
 fires and paffions, however ignorant of their 
 own weaknefs, and prefumptuoufly confident 
 of their natural powers, have not yet arrived 
 at the fummit of impiety, 'till they have 
 learned, not only to negied, but to infult, re- 
 ligion, not only to be vicious, but to feoff aC 
 virtue. 
 
 This 
 
( 1^5 ) 
 
 This feems to be the laft cffeO: of a Ion? 
 continued habit of fin, the Arongert evidence 
 of a mi[id corrupted ahnoft beyond hope of a 
 recovery. Wickednefs in this ftate feems to 
 have extended its power from the pafiions to 
 the underftanding. Not only the defire of 
 doing well is extinguiihed, but the difcern- 
 ment of good and evil obliterated and deftroyed. 
 Such is the infatuation produced by a long 
 courfe of obftinate guilt. 
 
 Not only our fpeculations influence our 
 pradice, but our pradice reciprocally influ- 
 ences our fpeculations. We not only do what 
 we approve, but there is danger left in time 
 we come to approve what we do, though for 
 no other reafon but that we do it, A man is 
 always defirous of being at peace with him- 
 felf; and when he cannot reconcile his paf- 
 fions to his confcience, he will attempt to re- 
 concile hisconfcience to his paffions; he will 
 find reafon for doing what he is refolved to do, 
 and, rather than not walk after his own lujis, 
 will feoff at religion. 
 
 Thcfe 
 
( '26 ) 
 
 Thefe Scoffers may be divided into two dif- 
 tinfl clalTwS, to be addrefled in a very different 
 manner ; thofe whom a conftant profecution 
 of their lufts has deluded into a real difbclief 
 of religion, or diverted from a ferious exami- 
 nation of it; and thofe who are convinced of 
 the truth of revelation, but affcd to contemn 
 and ridicule it trom motives of intereft or va- 
 nity. 
 
 I fliall endeavour therefore to evince, 
 
 Firfl', The folly of fcoffing at religion in 
 thofe who doubt the truih of it. And, 
 
 Secondly, The wickednefs of this pradice 
 in thofe who believe it. 
 
 Fird:, I fliall endeavour to evince the folly 
 " fcoffing 2 
 truth of it. 
 
 of fcoffing at religion in thofe who doubt the 
 
 Thofe who in reality difbelieve, or doubt 
 of, religion, however negligent they may be 
 
 in 
 
t 127 ) 
 
 in their enquiries after truth, generally pro- 
 fefs the higheft reverence for It, the fincerefl: 
 defire to difcover it, and the ftrongeft refo- 
 lutions to adhere to it. They will frequently 
 afTert, and with good realbn, that every man 
 is valuable in proportion to his love of truth; 
 that man enjoys the power of reafon for this 
 great end, that he may diftinguifli truth from 
 falfehood; that not to fearch for it is the mod 
 criminal lazinefs, and not to declare it, in op- 
 pofition to the frowns of power, or the preju- 
 dices of ignorance, the moll: delpicable cow 
 ardice. 
 
 When they declaim on this darling fubje6t, 
 they feldom fail to take the opportunity of 
 throwing out keen inve<5live3 againft bigotry; 
 bigotry, that voluntary bllndnef?, that flnvKh 
 fubmlffion to the notions of others, which 
 fhackles the power of the foul, and retards 
 the progrcfs of reafon ; that cloud, which in- 
 tercepts our views, and throws a fl^ade over 
 the light of truth. 
 
 Such 
 
( 128 ) 
 
 Such is the difcourfe of thefe men ; and 
 who, that hears it, would not expert from 
 them the moft difinterefled impartiality, the 
 moft unwearied affiduity, and the mofl: candid 
 and fober attention to any thing propofed as 
 an argument upon a fubjetSl worthy of their 
 ftudy ? Who would not imagine that they 
 made it the grand bufinefs of their lives to 
 carry the art of reafoning to its greateft 
 height, to enlighten the underftanding of the 
 ignorant by plain inftrudions enforced with 
 folid arguments, and to eftablifli every impor- 
 tant truth upon the moft certain and un- 
 Ihaken principles ? 
 
 There feems to he nothing more inconfift- 
 cnt with fo philofophical a charader than 
 carcld's vivacity and airy levity. The talents 
 which qualify a man for a difputant and a 
 buffoon feem very different; and an unpreju- 
 diced perlon would be inclined to form con- 
 trary ideas of an argument and a jeft. 
 
 Study 
 
( '29 ) 
 
 Study has been hitherto thought neceflary 
 to knowledge, and ftudy cannot well be fuc- 
 cefsfully profecuted without folltude and lei- 
 fure. It might therefore be conceived that 
 this exalted left is above the low employ- 
 ments and empty amufements of vulgar 
 minds ; that they avoid every thing which 
 may interrupt their meditations, or perplex 
 their ideas; and that, therefore, whoever flands 
 in need of their inftrudlions muft feek them 
 in privacies and retirements, in deferts or in 
 cells. 
 
 But thefe men have difcovered, it feems, a 
 more compendious way to knowledge. They 
 decide the raoft momentous queftions amidft 
 the jollity of feafts, and the exceffes of riot. 
 They have found that an adverfary is more 
 ealily filenced than confuted. They iiifult, 
 inftead of vanquifhing, their antagonifts, and 
 decline the battle to haften to the triumph. 
 
 It is an eftabliftied maxim among them, 
 
 that he who ridicules an opinion confutes it. 
 
 Vol. II. K For 
 
( Ijo ) 
 
 For this reafon they make no fcruple of vio- 
 lating every rule of decency, and treating 
 with the utmoft contempt whatever is ac- 
 counted venerable oi; facred. 
 
 For this conduct they admire themfclves, 
 and go on applauding their own abilities, ce- 
 lebrating the vidories they gain over their 
 grave opponents, and loudly boafting their 
 fuperiority to the advocates for Religion. 
 
 As humility is a very neceflary qualifica- 
 tion for an examiner into Religion, it may 
 not be improper to deprefs the arrogance of 
 thefe haughty champions, by fhewing with 
 how little juftice they lay claim to victory,, 
 and how much leis they deferve to be ap- 
 plauded than defpifed. 
 
 There are two circumftances which, either 
 iingle or united, make any attainments efti- 
 mable among men. The firft is the ufeful- 
 iiefs of it to fociety. The other is the capa- 
 city or application necefJary for acquiring it. 
 
 If 
 
( '31 ) 
 
 If we confider this art of fcoffing with re- 
 gard to either of tiiefe, we fhall not find great 
 reafon to envy or admire it. It requires no 
 depth of knowledge, or intenfenefs of thought. 
 Contracted notions, and fuperficial views, are 
 fufficient for a man who is ambitious onlv of 
 being the author of a jell:. That man may 
 laugh who cannot reafon ; and he, that can- 
 jiot comprehend a demonftration, may turn 
 the terms to ridicule. 
 
 This method of controverfy is indeed the 
 general refuge of thofe whole idlenefs or in- 
 capacity difable them from producing any 
 thing folid or convincing. They, who are 
 certain of being confuted and expoftd in a 
 fober difpute, imagine that by returning fcur- 
 rility for reafon, and by laughing moft loud- 
 ly, when they have leafl ro fay, they (hall 
 fhelter their ignorance from detedion, and 
 fupply with impudence what they want in 
 knowledge. 
 
 K z Nor 
 
( 132 ) 
 
 Nor will the pofTeiTors of this boafted talent 
 or ridicule appear more to deferve refpedl on 
 account of their ufefulnefs to mankind. Thefe 
 gay fallies of imagination, when confined to 
 proper fubje£ls, and reftrained within the 
 bounds of decency, are of no farther ufe to 
 mankind than to divert, and can have no 
 higher place in our cfteem than any other art 
 that terminates in mere amufement. 
 
 But when men treat ferious matters ludi- 
 croufly, when they ftudy, not for truth, but 
 for a jeft, when they unite the moft awful 
 and moft trifling ideas, only to tickle the 
 imagination with the furprize of novelty, 
 they no longer have the poor merit of divert- 
 ing ; they raife always either horrour or con- 
 tempt, and hazard their higheft intereft, with- 
 out even the low recompence of prefent ap- 
 plaufe. 
 
 That they hazard their higheft intereft 
 can hardly be denied, when they determine, 
 without the moft fcrupulous examination, 
 
 thofe 
 
( ^33 ) . 
 
 thofe queftlons which relate to a future ftate ; 
 and none certainly are lefs likely to difcufs 
 thefe queflions with the care which they re- 
 quire, than thofe who accuftom themfelves 
 to continual levity. 
 
 The mind, long vitiated with trifles, and 
 entertained with wild and unnatural combi- 
 nations of ideas, becomes in a fhort time un- 
 able to fupport the fatigue of reafoning ; it is 
 difgufted with a long fucceflion of folemii 
 images, and retires from ferious meditation, 
 and tirefome labour, to gayer fancies, and 
 lefs difficult employments. 
 
 Befides, he that has pra^lifed the^art of 
 filencing others with a jeft, in time learns to 
 fatisfy himfelf in the fame manner. It be- 
 comes unneceflary to the tranquillity of his 
 own mind to confute an objection ; it is fuf- 
 ficient for him if he can ridicule it. 
 
 Thus he foon grows indifferent to truth or 
 
 falfehood, and almoft incapable of difcerning 
 
 one from the other. He confiders eternity it- 
 
 K 3 felf 
 
■ ( 134 ) 
 
 felf as a fubjefl for mirth, and Is equally lu- 
 dicrous upon all occafions. 
 
 What delufion, what bigotry, is equal to 
 this I Men negle6l to fearch after eternal 
 happincfs for fear of being interrupted in their 
 mirth. If others have been mifled, they have 
 been mifled by their reverence for great au- 
 thorities, or by ftrong prejudices of education. 
 Such errours may be extenuated, and perhnps 
 excufed. They have at leaft fomething plau- 
 fible to plead, and their affertors ?.t\ with 
 fome (how of reafon. But what can the 
 mofl: extenfive charity allege in favour of 
 thofe men who, if they perifh everlaftingly, 
 perifliby their attachment to merriment, and 
 their confidence in a jeft ? 
 
 It is af^-onifhing that any man can forbear 
 enquiring ferioufly, whether there is a God ; 
 whether God is jufr ; wiiether this life is the 
 cnly Uate of exigence j whether God has ap- 
 pointed rewards and punifhments in a future 
 frate ; whether he has given any k.ws for the 
 regulation of our conduct here ; whether he 
 
 has 
 
( 135 ) 
 
 has given them by revelation ; and whether 
 the religion publickly taught carries any mark 
 of divine appointment. Thefe are quef- 
 tions which every reafonable Being ought un- 
 doubtedly to confider with an attention fuit- 
 able to their importance ; and he, whom the 
 coniideration of eternal happinefs or mifery 
 cannot awaken from his pleafing dreams, 
 cannot prevail upon to fufpend his mirth, 
 furely ought not to defpife others for dulnefs 
 and ftupidity. 
 
 Let it be remembered, that the nature or 
 things is not alterable by our condu6l. We 
 cannot make truth ; it is our bufinefs only to 
 find it. No proportion can become more or 
 lefs certain or important, by being conlidered 
 or neglected. It is to no purpofe to wifh, or 
 to funrofe, that to be falfe which is in itfelf 
 true ; and therefore to acquiefce in our own 
 wiflies and fuppofitions, when the matter is 
 of eternal confequence, to believe obftinately 
 without grounds of belief, and to determine 
 without examination, is the laft degree of 
 folly and abfurdity. It is not impoffible that 
 
 K 4 he 
 
( «36 ) 
 
 he who a6ls in this manner may obtain the 
 approbation of madmen like himfelf, but he 
 will incur the contempt of every wife man; 
 and, what is more to be feared, amidft his fe- 
 curity and fupinenefs, his Tallies and his 
 flights, He that Jitieth in the heavens Jhall 
 laugh him to /corn ; the Lordfoall have him in 
 denjion. 
 
 Thus have I endeavoured to give a faint idea 
 of the folly of thofe who feoff at Religion, 
 becaufe they diibelieve, and, by fcoffing, har- 
 den themfelves in their difbelief. But I (hall 
 be yet more unable to defcribe, in a proper 
 manner, what I am to mention in the fecond 
 place. 
 
 The wickednefs of thofe that believe Re- 
 ligion, and yet deride it from motives of in- 
 tercfl: or vanity. 
 
 This is a degree of guilt againfl: which It 
 might feem, at the lirll: view, fuperfluous to 
 preach, becaufe it might be thought impoffi- 
 ble that it fliould ever be committed ; as, in 
 
 ancient 
 
( ^Zl ) 
 
 ancient ftates, no puniftiment was decreed for 
 the murderer of his father, becaufe it was 
 imagined to be a crime not incident to human 
 nature. But experience taught them, and 
 teaches us, that wickednefs may fwell beyond 
 imagination, and that there are no hmits to the 
 madnefs of impiety. 
 
 For a man to revile and infult that God 
 whofe power he allows, to ridicule that reve- 
 lation of which he believes the authority di- 
 vine, to dare the vengeance of omnipotence, 
 and cry, am not lin /port ! is an infatuation in- 
 credible, a degree of madnefs without a name. 
 Yet there are men who, by walking after 
 their own lulls, and indulging their paffions, 
 have reached this ftupendous height of wick- 
 ednefs. They have dared to teach falfehoods 
 which they do not themfelves believe ; and 
 to extinguifli in others that convidion which 
 they cannot fupprefs in themfelves. 
 
 The motive of their proceeding is fome- 
 times a defire of promoting their own plea- 
 fures, by procuring accomplices in vice. Man 
 
 is 
 
( >38 ) 
 
 is fo far formed for fociety, that even folltary 
 wlckednefs quickly difgufts ; and debauchery 
 requires its combinations and confederacies, 
 which, as intenaperance diminifhes their num- 
 bers, mull be filled up with new Profelytes. 
 
 Let thofe who pradife this dreadful method 
 of depraving the morals, and enfnaring the 
 foul, confider what they are engaged in ! Let 
 them confider what they are promoting, and 
 what means they are employing ! Let them 
 paufe, and refle£l a little, before they do an 
 injury that can never be repaired, before they 
 take away what cannot be refiored ; before 
 they corrupt the heart of their companion by 
 perverting his opinions, before they lead him 
 into fin, and by deflroying his reverence for 
 Religion, take away every motive to repen- 
 tance, and all the means of reformation ! 
 
 This is a degree of guilt, before which 
 robbery, perjury, and murder, vanifli into no- 
 thing. No mifchief, of which the confe- 
 quences terminate in our prefent flate, bears 
 any proportion to the crime of decoying our 
 4 brother 
 
( 139 ) 
 
 brother into the broad way of eternal mlfery, 
 and flopping his ears againil that holy voice 
 that recalls him to falvation. 
 
 What mufl: be the anguifh of fuch a man, 
 when he becomes fenfible of his own crimes ! 
 How will he bear the thought of having pro- 
 moted th" damnation of multitudes by the 
 propagation of known delufions ! What lad- 
 ing contrition, what fevere repentance, mufl: 
 be neceflary for fuch deep and fuch accumu- 
 lated guilt ! Surely if blood be required for 
 blood, a foul fliall be required for a foul. 
 
 There are others who deride Religion for the 
 fake of dlfplaying their own imaginations, of 
 following the fafliion of a corrupt and licen- 
 tious age, or gaining the friendfliip of the 
 great, or the applaufe of the gay. How mean 
 muft that wretch be who can be dfvercome by 
 fuch temptations as thele ! Yet there are men 
 who fell that ioul which God has formed for 
 infinite felicity, detcat the great work of their 
 redemption, and plunge into thofe pains which 
 Ihall never end, lefl they fliould lofe the pa- 
 tronage of villains, and the praife of fools." 
 
 I fup- 
 
( HO ) 
 
 I fuppofe thofe, whom I am now fpeaking 
 of, to be in themfelves fufficlently convinced 
 of the truth of the Scriptures, and may there- 
 fore, very properly, lay before them the threat- 
 nuigs denounced by God agahift their condu(5t. 
 
 It may be ufeful to them to refle£l betimes 
 on the danger o£ fearing man rather than God ; 
 to confider that it fhall avail a man nothing, 
 if he gain the whole worlds and lofe his olvn 
 Joul'y and ih^X whotvex fiall be ajhamed of his 
 Saviour before men, of him will his Saviour be 
 afJoamed before his Father which is in heaven. 
 
 That none of us may be in the number of 
 thofe unhappy perfons vvho thus feoff at the 
 means of grace, and relinquifh the hope of 
 glory, may God, of his infinite mercy, grant, 
 through the merits of that Saviour who hath 
 brought life and immortality to light ! 
 
 SER. 
 
( Ht ) 
 
 SERMON VIIL 
 
 Psalm CXLV. 9. 
 
 The Lord is good to all, and his tender mercies 
 are over all his works, 
 
 IN this devout, mafterly, and ufeful per- 
 formance, the Authour appears deeply 
 fenfible of the divine greatnefs, and pecu- 
 liarly tranfported vv^ith contemplating God's 
 infinite goodnefs ; even to that degree, that 
 he cheerfully engages in, and abfolutely de- 
 votes himfelf to, tiie very important fervice 
 of adoring and obeying this Almighty, Un- 
 bounded, and moft Benevolent Being. 
 
 This 
 
( H2 ) 
 
 This his religion, as he Intimates, was 
 founded upon the moft folld ground of reafon ; 
 for as the great Father and Lord of all is cer- 
 tainly matchlefs, and unrivalled in majefty 
 and in power, fo is he difinterefted, wonder- 
 ful, and glorious, in bounty and compaffion; 
 averfe and flow to anger, but ready to receive, 
 to favour and reward, all who diligently feek, 
 and faithfully ferve him. The Lord is good 
 to ally and his tender mercies are over all his 
 works. 
 
 In difcourfing on this fubjed, I fhall con- 
 lider, 
 
 Firft, Some arguments that fupport, or 
 prove it. 
 
 Secondly, lUuflrate its extenfive fignifica- 
 tion and import in fome remarkable inlf ances, 
 and conclude with a prafiical application. 
 
 Firft, I am to confider fome arguments 
 that eftablifti this fentlment. 
 
 Our 
 
( H3 ) 
 
 Our great Lord and Made r has tanght us, 
 that there is none good but one, that is God. 
 By which expreffion we may iinderftand, that 
 there is none (o perfectly difintereded, fo 
 difFiifively, and fo aftonifliingly good, as God 
 is. For, in another place, he infl:ru'£ls us both 
 how to comprehend, and rely on, this un- 
 changeable and never-failing attribute of the 
 divine nature ; refembling it to, or reprefent- 
 ing it by, an human quality or virtue, name- 
 ly, the afFedlon and tender regard of parents 
 to their children. If ye then, being evil, hiow 
 how to give good gifts unto your children^ how 
 much more JJo all your Father , which is in Hea- 
 ven, give good things to them that ajfi him ! 
 From whence it is obvious to remark, that as 
 the humane and generous man has a pecu- 
 liar tendernefs for his more immediate de- 
 fcendants, and, proportionally to his power 
 and influence, is willing and a£live to fuc- 
 cour and relieve the indigent, to divide care, 
 leflen mifery, and diffufe happinefs through 
 the world.; inconceivably more afFedlionate 
 is the eternal Parent unto, and regardful of, 
 
 all 
 
C 144 } 
 
 all his intelligent creatures, truly difpofe<I 
 according to their rank of exiftence, to pro- 
 mote their welfare ; and beyond comprehen- 
 iion inclined to condud them, through the 
 greateft variety of circumftances, to the no- 
 blefl perfe6lion, and the higheft degree of fe- 
 licity. In his righteous and benevolent na- 
 ture there cannot poffibly be the moft diftant 
 tendency to caprice, feverity, or felfifhnefs; 
 for the multitude of fharers, he knows, can 
 never fubtracSt from his inexhauftible fulnefs. 
 He created to communicate. In every evil 
 which he prevents, he is pleafed, and in all 
 the good that he beftows, he glories. His 
 goodnefs didated the beftowing of exiflence, 
 in all its forms, and with all its properties. 
 His goodnefs difplays itfelf in fuflaining and 
 difpofing of all things. His goodnefs con- 
 nects unnumbered worlds together, in one 
 fpacious, vaft, and unbounded unlverfe, and 
 embraces every fyftem. His tendex mercies 
 are over all his works. 
 
 Without goodnefs, what apprehenfions 
 could we entertain of all the other attributes 
 
 of 
 
( '45 ) 
 
 of the Divine Being ? Without the utmoft 
 extent of benevolence and mercy, they would 
 hardly be perfe(Sl:ions, or excellences. And 
 what would an univerfal adminiftratlon pro- 
 duce, in the hap.dsof an evil, era partial, or 
 malevolent diredion, but fcenes of horror and 
 devaluation ? Not afflivflion and punifhiiient 
 for the fake of diicipline and corredion, to 
 prevent the offence, or reform the (inner; but 
 heavy judgements and dreadful vengeanc::', to 
 dedroy him; or implacable wrath and fiery 
 indignation, to prolong his mifery, and extend 
 the duration of his torture through the re- 
 volving periods of an endlefs eternity. 
 
 Without the mod enlarged notions of an 
 hifinite and everlading goodncfi in the divine 
 "nature, an impenetrable gloom muft hang 
 over every mind, and darknefs over-fpread 
 the whole face of bting. Neither could any 
 other conceivable fentiment difperfe our fuf- 
 picions, or banifli one of our guilty, or fuper- 
 ftitious fears. For fuppofe he confined his 
 goodnefs to a few, without any reafonabls 
 caufe or juft ground, and we could be fo 
 
 Vol. II. Lt whim- 
 
( U6 ) 
 
 whlmfically partial to ourfelves, as to conceit 
 that we were of this fele£t number; yet there 
 could be no fecurity of happinefs, not even 
 to this little flock. He that chofe them by 
 chance, might as accidentally abandon them; 
 and, as the former was without reafon or 
 goodnefs, the latter might be without righ- 
 teoLihiefs or mercy. Therefore it is infinitely 
 dcilrable to think, and we are confident of the 
 truth of our idea, 'that the Lord is good to all, 
 atid his tender mercies are over all his works. 
 
 For if he be felf-exiftent, omnipotent, and 
 pofTefTed of perfect liberty ; if it be impoffible 
 for him ever to err, or miftake, in what Is 
 good and fitting, and if he enjoys an infinite 
 ability to efFc^l, with a thought only, what 
 fhall always be for the greateft advantage, he 
 muft be originally and elientially, immutably 
 and for ever good. 
 
 Holy Scripture, as If beauty and goodnefs . 
 were lynonymous terms, or infeparable qua- 
 lities, thus defcribes him ; How great is thy 
 gcodncjs I And let the beauty of the Lord our 
 
 God 
 
( '47 ) 
 
 God be upon us. And, as if glory and goodnefa 
 iignlfied the fame thing, you find Exod.xxxiii. 
 1 8, 19, And he fetid y 1 bcfeech thee, pew 
 me thy glory. To which the anfwer is, I will 
 make all my goodnefs pafs before thee. And 
 when, as It is written iii the next chapter, the 
 Lord defcended, and proclaimed his name, or 
 publifhed the attributes in which he is pecu- 
 liarly delighted, what is this diftinguifhing 
 name, or what thefe divine and glorious at- 
 tributes? The Lordy the Lord God, merciful 
 and gracious, long-fiffering, and abundant in 
 goodnefs and truth, keeping mercy for thoufandsy 
 forgiving iniquity, tranfgreffion, and fin. The 
 Apoftle Turns up all thefe in one word, when 
 he laith, God is love. Which leads me to 
 the fecond thing propofed. 
 
 Namely, to illuftrate the extenfive {ignifi- 
 cation and import of this fubjc(Sl by fome re- 
 markable inftances. The Lord is good to all, 
 and his tender mercies are over all his works. 
 
 No bounds can be fixed to the divine pre- 
 
 fence, nor is any part of illimitable fpace with- 
 
 L 2 out 
 
( 148 ) 
 
 out his infpc^llon, and active influence. There 
 is nothing remote, or oblcure to him, nor 
 any exceptions to his favour among all the 
 works of his hands. Far and wide then as is 
 the vafl: range of exiflence, lo is the divine be- 
 nevolence extended; and both in the previ, 
 ous trial, and final retribution, of all his ra- 
 tional and moral produclions, The herd is good 
 to all, and bis tender mercies are over all his 
 works. 
 
 In the firfl; place, tb illuftrate this, we need 
 only to take a tranfient view of the outworks 
 of the vifible creation, a general furvey of the 
 nature and correfpcndence of the various parts 
 of this regular and grand machine, this finifli- 
 ed and ftupendou3 fabrick, in which every 
 thing is contrived and concluded for the befl". 
 
 Fordo but imrigine an appetite, or faculty, 
 altered ; or a change in the object prepared to 
 gratify it, in any refpect. Suppofe a material 
 alteration, or confiderable difference in nature, 
 and we (hall eafily perceive, it would be a 
 manifold difadvantnge, either to individuals, 
 
 or 
 
C H9 ) 
 
 or to the whole. Suppofe the earth othervvlfe 
 than it is, or the atniofphereand furrounditig 
 air to be varied, aiid in any degree more ra- 
 refied or more condenfed ; Tuppofe the ele- 
 ment of water greatly increafed, or conlide- 
 rably diminished ; or the Sun's binzing orb 
 fixed nearer, and lt> verticle beams therefore 
 Wronger, or fiippofe it more remote, and its 
 heat fenfibly abated, the alteration would be 
 a misfortune, if the difference did not termi- 
 nate in mifery and deflrudlon. So that from 
 the prefent adjuftment. proportion, and accom- 
 modation of all matters in the wide creation, 
 the confequence is fairly drawn, and very evi- 
 dent, that God is good to all, and his tender 
 mercies are over all his works. 
 
 This is certain of the whole of God's works, 
 and is peculiarly apparent in man, the princi- 
 pal inhabitant of this earth. For, as his wel- 
 fare, dignity, and fatisfadion, nay his happi- 
 nels, and even the end of his being, depend 
 on, and arife from, his regularity and conftan- 
 cy m virtue, what an infinite concern hath 
 the Deity exprefled about it ? What, that can 
 L 3 ' con- 
 
( '5° ) 
 
 coiifift with liberty, hath been omitted by 
 fupreme wlldoin, in this mod: Iniportaiit af- 
 fair? To incrme him to be moderate in all 
 his gratifications, true pleafure proceeds from 
 nothing elfe. To keep ofF intemperate indul- 
 gence, and to guard him againil: all voluptu- 
 ous exceildS, it is io ordained, that extrava- 
 gance and inconvenience are near together, 
 and that vice and pain are, though not im- 
 mediate and infeparable aflfoclates, never far 
 afunder ; and that it is impoffible for that foul 
 to be calm and at eafe, which iniquity has 
 flained, and which impenitent guilt corrodes. 
 
 The parts of man's body are wonderfully 
 defigned, and curioufly conftruded; regular-^ 
 ly dlfpofed of, and moil: accurately proportion- 
 ed for the fafety and advantage of the wholci 
 As apt as we may be to quarrel with our na- 
 ture, fuppofean inll:ln£l was frruck out of cur 
 frame, or a fingle pafhon taken from us ; fup- 
 pofe our fenfes any ways altered, by being ei- 
 ther fl:rengthened, or impaired ; or even rea- 
 fon reiined and abftra>5led to fuch a degree as 
 to render us wholly negligent of food and rai- 
 
 Jment, 
 
( «5i ) 
 
 menr,necefriiry exercifes, and fecular concerns; 
 in any oF thefe Inftances, the imaginary 
 emendation would be a real deficiency, and a 
 proportionable dedu6tion from the moment 
 and quantity of our happinefs. 
 
 It is evidently the fame with refpefl to all 
 the other creatures we are acquainted with. 
 Their nature and condition, their qualities 
 and circumflances, are fo adapted to one an- 
 other, that, as the intelk£tual powers of a 
 being ot a more exalted nature would not pro- 
 bably fuit an inhabitant of this lower world, 
 fo neither would the capacities of human na- 
 ture guide the fowls of the air, or conduct the 
 beafts of the field, to fo much happinefs, as 
 they find, by following the motions and im- 
 pulfes of fenfe and uiltind. And if reflexion, 
 enlarged ideas, and moral difcrimination, be 
 denied rhem, it is plainly becauie they would 
 be a burthen and a misfortune, ratiier than a 
 benefit to them. 
 
 But thefe univerfal notices, and undeniable 
 
 teftimonies of divine goodnels, throughout 
 
 L 4 . the 
 
( '52 ) 
 
 the animated regions of earth, fea, and air, 
 in the proprlery and fuitablenefs of creatures 
 to their ftnte, and objc6ls to their appetite?, 
 are too evident and obvious to all men to need 
 enlargement. God's works are all wonderful ; 
 and in wifdom, and with goodnefs, hath h? 
 niade them, 
 
 Secondly, This attribute is likewife illuf- 
 trioufiy diiplayed in the divine providence and 
 government cf the creation, though our fa- 
 culties are too limited and fcanty, and our 
 views too narrow and imperfe6^, to trace its 
 fecret and myfterious ways. 
 
 An omnipotent fupport, and a perfedly 
 wife diredlion, are evident in the laws efta- 
 blifhed, ai^d regularly obfurved through ail the 
 divine productions in heaven above, or on the 
 earth beneath. Neither have the moft cele- 
 brated Philofophers been able, with all their 
 beaded iagncity, and after all their laborious 
 reftarches into the volume of nature, to aflign 
 any other caufc, but an invifible agency, and 
 an immediate energy of Providence, for mu- 
 tual 
 
( 153 ) 
 
 tuni atfra6lion in bodies, and the determina- 
 tion of all portions of matter to their center; 
 for the gr-at ftreiigrh of appetite, inrtin6t, 
 and lagacity, in animals; that the prevalence 
 and continuance thereof fliould be fo precifely 
 and exacllv commenlurate to the occafions 
 which require them, and that they fliould 
 be no longer urgent, than for the time necef^ 
 fary, as in theaffldion for their young. All 
 which do greatly iiluftrate tfie wifdom and 
 goodncfs of God's adminiflration, and luper- 
 inlending care. 
 
 Holy writ elegantly and emphatically de- 
 fcribes the excelKnce of goodncfs in the divine 
 Providence, in various places, particularly In 
 this Pl.ilm, of which my text is a part. 
 Toe eyes of all wait upon thee: thou givtjl ttjem 
 their meat in due Jeaf-m. Thou opencjl thine 
 hand, and futis/iijl thj dejires of every living 
 thing. Behold (iaith our blcOed Saviour) the 
 fowls of the air, for they fow net, neither do 
 they reap, nor gather into barns: yet your hea- 
 njenly Father Jeeaeth them, Confder the lilies of 
 the field 'i how they grow, they toil not ^ neither 
 
 do 
 
( 154 ) 
 
 do they f pin-, and yet I fay unto you, that Solo' 
 mon in all his ^lory ivas not arrayed like one 
 of thefe. Not one individual can be fo nalnute 
 and inconfiderablc as to efcape the notice of 
 Heaven's all-furveying eye ; nor one fo im- 
 portantly larg'^*, and feemlngly fclf-fufficient, 
 as to fubfift a moment without the divine fup- 
 port. By him all things confifl:: The lord is 
 good to all, and his tender mercies are over all 
 his works. 
 
 But Man appears the dldlnguKhed charge 
 of the beneficent Creatour ; and unkfs Pro- 
 vidence had connected rational beings by the 
 peculiar ftrong ties of mutual obligation, per- 
 petual dependency, and infeparable intereft, 
 they would, of all creatures, be the moft def- 
 titute and mlferable ; for there is not one that 
 in the firfl: flages of its exigence is fo totally 
 helplefs, and abfolutcly infufficient for its 
 own prefervation, fupport, or defence, as 
 man. Therefore parental tendernefs Is both 
 early and paffionate, permanent and lafting. 
 Our fecial difpofitions and affedions are en- 
 larged to the utmoft limits, and continue with 
 
 US 
 
( 155 ) 
 
 us in the concluding decays, and laft end of 
 this mortal lifej that we may always love one 
 another, and glorify ibe Lord who is good to 
 all^ and whofe tender mercies are over all his 
 works. 
 
 The confcqiiences, in the lafl: place, which 
 refult from the arguments you have heard, 
 are fo obvious, that 1 make no doubt but your 
 own thoughts luve already aiiticlpatcd them* 
 Ingratitude among men hath in every age, 
 and in every region of the eartli, been an 
 objctfl of general detcftatioii, and unlverfalljr 
 accounted a glaring indication of depravity of 
 heart. If the cafe (land thus among mortals, 
 whofe common intereris require a reciproca- 
 tion of kindnefs and beneficence, how greatly 
 is the crime aggravated, when it is committed 
 againO: that Being, whofe goodnefs towards 
 the fons of men is perfe6lly difinterefted ! The 
 exertions of divine Providence in our behalf 
 tend folely to our own welfare; nor can any 
 thing we do in return' contribute, in the fmall- 
 eft degree, to the augmentation of the happi- 
 iiefs of the Almighty Benefador. This un- 
 
 queftionably 
 
( »56 ) 
 
 queftionably ought to be fufficient to exadl 
 from us the mort: profound veneration, the 
 moft fervent gratitude, and implicit obedience 
 to his fiicred laws. 
 
 David, after having enumerated the tender 
 mercies of God, is penetrated with the ftrong- 
 cft fenfe of devotion. My mouth (he exclaims) 
 JhaH /peak the pra'tje of the Lord ; and let all 
 jiejh blefs his holy name for ever and ever. Such 
 was the tribute which the royal rfalmift 
 thought due to the Deity for the creation and 
 prefervatioii of man. The debt is accumu- 
 lated to us in an infinite proportion ; for 
 while we are boundeii to the fame return for 
 the fame benefits voluntarily conferred upon 
 \is, a grander obligation is fuperaddcd to that 
 for the means of grace, and for the hope of glory. 
 Were the mercies of the Lord limited to the 
 tenure of our prefent exiftence, gi^eat and glo- 
 rious as they are, the human mind would be 
 clouded by the confcioufnefs that a very few 
 years mufl: exclude us for ever from the par- 
 ticipation of them. But lince the gracious 
 2 rays 
 
( '57 ) 
 
 rays of life and Immortality have dldipated the 
 gloom that hung upon futurity, fince, by the 
 propitiatory iacrifice of the Son of GoD, 
 death is difarmed of his fting, and the grave 
 deprived of its viftory, divine goodnefs hath 
 received its perfect contummation. 
 
 If gratitude, praife, and adoration, there- 
 fore, be due to the Authour of our being for 
 thofc bleffings which we enjoy at prefent, it 
 is no lefs our higheft intereft fo to ufe them 
 in this previous ftate of trial, that we may 
 finally exchange them for tliofe purer and 
 incorruptible, treafures referved for the righ- 
 teous in the kingdom of heaven. 
 
 Which that we may all do, may that 
 God who created and preferves us grant, 
 through the merits and mediation of our Lord 
 and Saviour Jefus Chrift ! 
 
 SER- 
 
( ^59 ) 
 
 SERMON IX. 
 
 I Corinthians xi. 29, 
 
 He that eateth and drtnkeih unworthily ^ eateth 
 and drinketh damnation to hhnfeif, 
 
 THE celebration of the Sacrament is 
 generally acknowledged, by the Chrif- 
 tian Church, to be the higheft a£l of devo- 
 tion, and the moft folemn part of politive 
 religion, and has therefore mofl engaged the 
 attention of thofe, who either profefs to tench 
 the way to happinels, or endeavour to learn 
 it, and, like all other fubjedls, frequently dif- 
 cufied by men of vaiious interefts, difpo- 
 litions, and capacities, has given rife to vari- 
 ous opinions, widely different from each 
 other. 
 
 Such 
 
( «6o ) 
 
 Such IS the weaknefs of mnnkind, thatons 
 crrour, whether admitted, or detected, is very 
 often the caufe of another. Thole who re- 
 je(£l any opinion, however juflly, are com- 
 monly incited by their zeal to condemn every 
 pofition, in which they difcover any affinity 
 with the tenets which they oppofe, of which 
 they have been long accuftomed to (hew the 
 falfehood and the danger, and therefore 
 imagine themfelves nearer to truth and fafety, 
 in proportion as they recede from them. 
 For this reafon it fometimes happens that in 
 paffionate contefts, and difputations long con- 
 tinued, each controvertift fucceeds in the 
 confutation of his adverfary*s pofitions, and 
 each fails in the eftablifhmeiit of his own. 
 
 In this manner have writers, of different 
 perfuafions, treated on the worthinefs re- 
 quired of thofe who partake of the Lord's 
 Supper ; a quality, not only neceflary to pro- 
 cure the favour of God, and to give efficacy 
 to the inftitution, but fo ftridtly enioined in 
 the words of the text, that to approach the 
 
 holy 
 
( ><;i ) 
 
 holy table without It, Is to pervert the means 
 of falvation, nnd to turn prr.ycr into fin. 
 
 The ardour and vehemence with which 
 thofe are condemned, who eat and drink un- 
 worthily, have filled the melancholy, the 
 timorous, and the humble, with unnceeffary 
 terrours, which have been fomctimes fo much 
 increakd by t'ne injudicious zeal of writers, 
 erroneoufly pious, that they h:'.ve conceived 
 the danger of attempting to obey this precept 
 of our Saviour more formiidable than thaC 
 of negledling it, and have fpent the greateft 
 part of their lives in the omlffion of a duty 
 of the higheft importance ; or, being equally 
 terrified on either i>and, liave lived in an- 
 guifii and perplexity, under a conftant fcnCe 
 of the necefiity of doin2. what they cr.nr.ot. 
 in their opinion, do in an acceptable manner, 
 r»nd which of couife they fhall either do, or 
 omit, at the utmod haz.nd of eternal hap- 
 plncls. 
 
 Such exalted piety, fuch undiaken virtue, 
 
 fuch an uniform ardour of divine afre6l'on?. 
 
 Vol. II. M and 
 
( '62 ) 
 
 and fuch a conflaut pradllce of religious du- 
 ties, have been reprefented as fo indifpenfably 
 neceflliry to a worthy reception of this fa- 
 crament, as few n:ien have been able to dlf- 
 cover in thofe whom they moft efteem for 
 their purity of Hfe, and which no man's con- 
 fcience will perhaps fuffer him to find in him- 
 felf; and therefore thofe who know them- 
 felves not to have arrived at fuch elevated 
 excellence, who ftruggle with paffions which 
 they cannot wholly conquer, and bewail in- 
 firmities, which yet they perceive to adhere 
 to them, are frighted from an zd: of devo- 
 tion, of which they have been taught to be- 
 lieve, that it is fo fcarcely to be performed 
 worthily by an embodied fpirit, that it re- 
 quires the hollnefs of angels, and the uncon- 
 taminated raptures of Paradife. 
 
 Thus it appeared, that, inftead of being 
 excited to ardent defires of perfedlon, and 
 unwearied endeavours after the utm.oft height 
 of fandtity, not only the fenfual and the prO" 
 filgate were hardened in their wickednefs, by 
 conceiving a life of piety too hard to be borne, 
 I but 
 
C '63 ) 
 
 but the diffident and fcrupulous were terri- 
 fied into defpair, confidered vigilance a'ld 
 caution as unavailing fatigues, remitted their 
 ardour, relaxed their diligence, and ceafed to 
 purine what they could no longer hope to at- 
 tain. 
 
 To remove thefe doubts, and difperfe thefe 
 apprehenlions, do6lrines of very different ten- 
 dency have been induftrioufly promoted; 
 lower degrees of piety have been declared 
 fufficient, and the dangers of reception have 
 been extenuated; nor have any arts of iiiter- 
 pretation been untried, or any conje(flure, 
 which fagacity or learning could produce, 
 been forgotten, to aflign to the words of the 
 text a fenfe lefs to be dreaded by the un- 
 worthy communicant, But by thefe opi- 
 nions, imprudently inculcated, many have 
 been mifled ro confider the Sscrament as 
 little more than a curfory a£t of devotion ; 
 the exhortations ot the ApoOle have loft th:lc 
 efficacy, and the terrours of the Lord, with 
 which he enforces them, have no longer re- 
 preiTed the licentioulnefs of the profligate, 
 or difturbed the indolence of the fupine. 
 M 2 Religion 
 
( i64 ) 
 
 Religion has funk into ceremony ; God has, 
 without fear, been approached with the lips, 
 when the heart has been far from him ; and 
 the Supper of the Lord has been frequented 
 by thofe, of whom it could not be perceived, 
 that they were very folicitous to avoid the 
 guilt of unworthy communication. 
 
 Thus have different interpretations of the 
 fame text produced errours equally dangerous, 
 and which might have been equally obviated, 
 by a careful attention to the nature and in- 
 ftitution cf the Sacrament, an unprejudiced 
 examination of the pofition of the Apoftle, 
 and the comparifon of this pafiage with other 
 comminations ; methods of enquiry, which? 
 in the explication of doubtful texts of fcrip- 
 ture, ought always to be obferved, and by 
 which it may be proved, to the comfort of 
 the deprelfed, and the confirmation of the 
 doubtful, that the fin of unworthy reception, 
 though great, is yet to be pardoned; and to 
 the refrraint of the prefumptuoue, and con- 
 fufion of the profane, that the preparation 
 required is flrivfl, though pradicabie, and the 
 
 de- 
 
( '65 ) 
 
 denunciation fuch as ought to terrify the ne- 
 gligent, though not dlfcourage the pious. , 
 
 When eternal punifliments are denounced 
 againft any crime, it is always evidently the 
 intention of the writer to declare and enforce 
 to thofe, that are yet innocent, the duty of 
 avoiding them, and to thofe, who have already 
 committed them, theneceflity of repentance, 
 reformation, and future caution. For it is 
 not the will of God, that any (hould perifh, 
 but that all (hould repent, and be faVed. It 
 is not by oi^.e ad of wickednefs, that infinite 
 mercy will be kindled to everlafting anger, 
 and the beneficent Father of the univerfe for 
 ever alienated from his creatures ; but by a 
 Jong courfe of crimf?s, deliberately committed 
 againft the convictions of confcience, and 
 the admonitions of grace; by a life fpent in 
 guilt, and concluded without repentance. 
 t^o drunkard or extortioner^ fays the Apoftle, 
 JIj all inherit eternal life. Yet fliall no man be 
 excluded from future happinefs, by a (ingle 
 inf^ance, or even by long habits, of intempe- 
 rance, or extortion. Repentance and new life 
 M 3 will 
 
( i66 ) 
 
 will efface his crimes, reinftate him in the 
 favour of his Judge, reftore him to tUofe pro- 
 mifes which he has forfeited, and open the 
 paths to eternal happintfs. 
 
 Such" is the crime of unworthy reception of 
 the Holy Sacrament, hy which he that eatetb 
 and cirmketh unworthily^ eateih and drinketh 
 damnation to himfelf\ to which no man can 
 come unprepared, or partake of, if he is di- 
 vefted of the intentions, fuitable to fo folemn 
 a part of divine worfliip, without addi'ig to the 
 number of his (ins, and, by a necefiary confe- 
 quence, to the danger of his foul. But though 
 the foul is, by fucli an a6t of wickednefs, en- 
 dangered, it is not necefTarily deftroyed, or 
 irreverfibly condrmned. He that eateth and 
 drinketh unworthily, contributes indeed, by 
 eating and drinking, to his own damnation, 
 as he that engages in fraudulent, or unlawful 
 commerce, niay be faid, with great propriety, 
 to traffic for damnation, or to fet his foul 
 to fale; yet as it is certain, that fraud is not 
 unparGonable, if it (hail afterwards give way 
 to jufiice, fo neither 13 the profanation of the 
 
 Sacra- 
 
( '67 ) 
 
 Sacrament a crime, which the goodnefs of 
 God cannot forgive, if it be fucceeded by true 
 devotion. The whole life of man is a ftate 
 of probation ; he is always in danger, and 
 may be always in hope. As no fliort fervours 
 of piety, nor particular adls of beneficence, 
 however exalted, can fecure him from the 
 pofTibility of finking into wickednefs, fo no 
 negle£l of devotion, nor the commifiion of 
 any crimes, can preclude the means of grace, 
 or the hope of glory. He that has eaten and 
 drunk unworthily may enter into falvation, 
 by repentance and amendment; as he that 
 has eaten and drunk worthily may, by negli- 
 gence or prefumption, periflieverlaflingly. 
 
 This account of the guilt of unworthy re- 
 ception makes it neceffary to enquire, whe- 
 ther by the original word in the text be meant, 
 as it is tranflated, damnation^ theeternal pu- 
 nifhments of a future flate ; or, as it is more 
 frequently interpreted, condemnation, tem- 
 porary judgements, or worldly afflidlons. 
 For, from either fenfe, the enormity of the 
 crime, and the anger of God enkindled by ir, 
 is fufFiciently apparent. Every ad of wicked- 
 IM 4 nefs 
 
( i68 ) 
 
 nefs that is puniflied with immediate ven- 
 geancv.^, will, if it be aggravated by reptil- 
 tions, or not expiated by repentance, mcur fin^i 
 condemnation; for temporal punifhments are 
 the merciful admonitions of God, to avoid, 
 by a timely change of condu(5l, that flate in 
 which there is no repentance, and thofe pains 
 which can have no end. So that the confi- 
 dent and prefumptuou?, though it (hould be 
 allovi'ed that only temporal punifliments are 
 threatened in the text, are to remember, that, 
 without reformation, they Vv^ill be only as- 
 gravations of the crime, and that, at the laft 
 day, thofe who could not be aw'akened to a 
 jufl: reverence of this divine inftitution, will 
 be deprived of the benefits of that death, of 
 whrcli it was eftablifhed as a' perpetual com- 
 memoration. And thofe who are deprefled by 
 unneceflary terrours, may repel any tempta- 
 tions to defpondency, by confidering, that the 
 crime of unworthy communication is, like 
 
 all others, only unpardoned, where it is un^ 
 jepented. 
 
 Having thus fhevvn the danger incurred by 
 an unworthy reception of the Sacrament, it 
 
 is 
 
( 'h ) 
 
 Js neceffnry to enquire how it may be avoided, 
 and to confider, 
 
 Fiiil, Wliat it is to eat and drink unwor- 
 thily. 
 
 Secondly, By what means a man may be. 
 come a worthy partaker of the Lord's Supper. 
 
 Firfl:, I am to confider what It is to eat and 
 drink un'.vorthily. 
 
 The unworthinefs with which the Corin- 
 thians are upbraided by the Apoftle, was, in 
 part, fiich as the prefent regulated eftabllfh- 
 ment of Chriflianity, and the affiftance which 
 religion receives from the civil power, make 
 it un lecelTary to cenlure, fince it is not now 
 committed even by the mod prefumptuous, 
 negligent, or profane. It was a practice 
 amongft them to aflemble at the Holy 7'able 
 in a tumultuous manner, and to celebrate the 
 Eucharift with indecency and riot. But though 
 fuch open profanation of this facred ordinance 
 is not now to be apprehended, and, therefore, 
 
 no 
 
( ^7^ ) 
 
 no man needs to be cautioned agalnfl: it, yet 
 the caufe which produced It is fuch, as we can- 
 not too anxioufly fear, or too diligently avoid; 
 lor its influences are various and extenfive, 
 and often weaken the efficacy of the Sacra- 
 ment, though they produce no apparent dif- 
 orders in the celebration of it. 
 
 The Corinthians fell Into this enormous fin, 
 fays the Apoftle, not d'lfcem'mg the Lord's 
 Body, for want of difcerning the importance 
 and fanftity of the inflitution, and of diftln- 
 guifliing the Lord's Body, from the common 
 elements of bread and wine, exhibited on 
 common occafions of feftlve jollity. It is 
 therefore the firH: duty of every Chriftian to 
 difcern the Lord's Body, or to imprefs upon 
 his mind a juft idea of this a£l of commemo- 
 ration, of the commands by which it is en- 
 forced, of the great facrifice which it repre- 
 fents, and of the benefits which it produces. 
 Without thefe refledions, often repeated, and 
 made habitual by long and fervent meditation, 
 every one will be in danger of eat'nig and 
 drinking unwortloily^ of receiving the Sacra- 
 ment 
 
( I/' ) 
 
 ment without fufficient veneration. Without 
 that ardent gratitude for the death of Chrlft, 
 and that fteady confidence in his merits, by 
 which the Sacrament is made efficacious to his 
 falvation ; for pf what ule can it be to com- 
 memorate the death of the Redeemer of man- 
 kind without faith, and without thankfulnefs? 
 Such a celebration of the Sacrament Is nothing 
 lefs than a mockery of God, an adl by which 
 we approach htm with our lips, when ou/' hearts 
 are far from him \ and as luch infinocrity and 
 negligence cannot but be, in a v^ry high de- 
 gree, criminal, as he thateatetL'^n and drinketh 
 thus unworthily cannot but promote his own 
 damnation, it is neceilary to enquire, 
 
 Secondly, By what means a man may 
 become a worthy partaker of the Lord's 
 Supper. 
 
 The method by which we are directed by 
 the Apoftle to prepare ourfelves for the Sacra- 
 ment, is that of felf-examination, which im- 
 plies a careful regulation of our lives by the 
 rules of the Gofpel ; for to what purpofe is 
 
 our 
 
( '-2 ) 
 
 our condnft to be examined, but that it may 
 be amended, where it appears erroneous and 
 defe(5live ? The duty of examination there- 
 fore is only mentioned, and repentance and 
 reformation are fuppofed, with great reafon, 
 infeparable from it; for nothing is more evi- 
 dent, than that we are to enquire into the 
 {late of our fouls, as into affairs of lefs im- 
 portance, with a view to avoid danger, or to 
 fecure happinefs. "When we enquire with re- 
 gard to our fiiith, whether it be fufficiently 
 vigorous or powerfuj, whether it regularly 
 influences our Conduct, retrains our paflions, 
 and moderates our defires, what is intended by 
 this duty, but that if we find ourfelves Chrif- 
 tians only in name, if we difcover that the 
 example of our divine Mafter has little force 
 ■upon our conftant converfation, and that Go^j 
 is feldom in our thoughts, except in the folemii- 
 a£ls of ftated worfhip, we mud: then endea- 
 vour to invigorate our faith by returning fre- 
 quently to meditate upon the obje^ls of it, 
 our creation, our redemption, the means of 
 grace, and the hope of glory; and to en- 
 lighten 
 
lighten our undcrflandings, and awaken 
 our afFe^llons, by the perufal of writings of 
 piety, and, above all, of the Holy Scrip- 
 tures. 
 
 If any man, in his examination of his life, 
 difcovers that he has been guilty of fraud, ex- 
 tortion, or injury to his neighbour, he is to 
 make reparation to his utn:ioft power. If he 
 finds malice or hatred lurking in his mind, 
 he muft expel them by a ftrong refolutiou 
 never to comply with their motions, or fuffer 
 them to break out in any real a£l of reveno-e. 
 If he obferves that he is often betrayed, by 
 paffions, or appetites, into unlawful methods 
 of gratifying them, he muft refolve to reftrain 
 them for the future, by watching and falling, 
 by a {leady temperance and perpetual vigi- 
 lance. 
 
 But let him beware of vain confidence in 
 liis own tirmnefs, and implore, by fervent and 
 fincere prayer the co-operation of God's giace 
 with his endeavours ; for by grace alone can 
 
 we 
 
( >74 ) 
 
 we hope to refifl: the numberlefs temptations 
 that perpetually furround us j by grace only 
 can we reje£L the folicitations of pleafure, 
 reprefs the motions of anger, and turn away 
 from the allurements of ambition. And this 
 grace, when fincerely implored, is always 
 granted in a degree fufficient for our falva- 
 tion ; and it ought, therefore, to be one of the 
 firll parts of our preparation for the Sacrament, 
 to prefs for that grace, without which our 
 examination itfelf will be ufelefs, becaufe 
 without it, no pious refolution can be formed, 
 nor any virtue be pradifed. 
 
 As, therefore, it is only by an habitual and 
 nnrepented unworthinefs that damnation is 
 incurred, let no man be harrafled with de- 
 fpondency for any paft irreverence or coldnefs I 
 As the Sacrament was inftituted for one of the 
 means of grace, let no one, who fincerely de- 
 fires the falvation of his own foul, negle£l to 
 receive it; and as eternal punifhment is de- 
 nounced by the Apoftle againft all thofewho 
 receive it unworthily, let no man approach 
 
 the 
 
C '75 ) 
 
 the Table of the Lord, without repentance of 
 his former fins, fledfaft purpofes of a new 
 life, and full confidence in his merits, whofe 
 death is reprefented by It. 
 
 SERMON 
 
C ^11 ) 
 
 SERMON X. 
 
 (Preached on the 30th of January). 
 
 James III. 16. 
 
 Where envying and JJ rife is, there is confujion, 
 
 THAT the life of man is unhappy, that 
 his days are not only few, but evil, 
 that he is furrounded by dangers, diftraded 
 by uncertainties, and oppreiTed by calamities, 
 requires no proof. This is a truth, vvhich 
 every man confefTes, or which he, that denies 
 it, denies againft convi(Elion. Accordingly we 
 find the miferies of our prefent flate lamented 
 by Writers of every clafs, from the infpired 
 Teachers of Religion, who admonifh us of our 
 frailty and infelicity, that they may incite us 
 OL. JI. N to 
 
( '73 ) 
 
 to labour after a better ftate, where there ti 
 f'-ilnefs of joy, and pleafures for evermore^ to 
 the valnefi: and loofeft Authour, whofe deiigti 
 is to teach methods, not of improving, but 
 of wafting time, and whofe doftrine St. Paul, 
 fpeaking in a borrowed chara6l:er, has well 
 exprelFed in one fhort fentence, Let us eat and 
 drink, for to-morrow we die. 
 
 When fuch is the condition of beings, not 
 brute and favage, but endowed with reafon, 
 and united in focletj, who would not expedt 
 that they fhould join in a perpetual confede- 
 racy againfl: the certain, or fortuitous, trou- 
 bles to which they are expofed ? that they 
 ihould univerlally co-operate in the proportion 
 of univerfal felicity ? that every man fliould 
 eafily difcover that his own happinefs is con- 
 nected with that of every other man ? that 
 thoufands and millions fhould continue to- 
 gether, as partakers of one common nature ? 
 and that every eye fhouH be vigilant, and 
 every liand. adlive, for the confirmation of 
 eafe, and the prevention of misfortune ? 
 
 This 
 
( ^19 ) 
 
 This expectation might be formed by fpe- 
 culative vvifdom, but experience will foon dif- 
 fipate the pleafing illufion. A flight furvey 
 of life will (hew that, inftead of hoping to 
 be happy in the general felicity, every man 
 purfues a private and independent intereH:, 
 propofes to hirtifelf fome peculiar convenience, 
 and prizes it more, as it is itifs attainable by 
 others. 
 
 When the ties of focietv are thus broken, 
 nnd the general good of mankind is fubdivided 
 into the feparate advantages of individuals, it 
 muft neceilarily happen, that many will defire 
 when few can poiTefs, and confequently, that 
 fome will be fortunateby the difappointment, 
 or defeat, of others, and, fince no man fuf- 
 fers difappointment without pain, that one 
 muft become miferableby another's happi- 
 nefa. 
 
 This is however the natural condition of 
 
 human life. As it is not poffible for a being* 
 
 neceffitous and infufficient as man, to a<5l 
 
 N % wholly 
 
( iSo ) 
 
 wholly without regard to his intcrefl:, fo it Is 
 difficult for him to place his intereft at iuch 
 a diflance froni him, as to a£t, with conftant 
 and uniform diligence, in hopes only of hap- 
 pinefs flowing hack upon him in Its circula- 
 tion through a whole community, to feek 
 his own good, only by feeking the good of all 
 others, of many whom he cannot know, and 
 of many whom hfc cannot love. Such a dif- 
 fufion of intereft, fuch fublimatlon of felf- 
 love, Is to all difficult, becaufe it fo places the 
 end at a great diftance from the endeavour; 
 it is to many impoffible, becaufe to many the 
 end, thus removed, will be out of fight. 
 And fo great are the numbers of thofe whofe 
 views either nature has bounded, or corrup- 
 tion has \ contrafled, that whoever labours 
 only for the publlck will foon be left to la- 
 bour alone, and driven from his attention to 
 the univerfe, which his fingle care will very 
 little benefit, to the infpe6tion of his own 
 bufinefs, and the profecution of his private 
 wiflies. Every man has, in the prefent flate 
 of things, wants which cannot wait for pub- 
 lick plenty, and vexations which muft be 
 
 quieted 
 
( i8r ) 
 
 quieted before the days of iiiilverfal peace' 
 And no man can live only tor others, unlefs 
 he could perfuade others, to live only for 
 hihi. 
 
 The mifery of the world, therefore, fo far 
 as it arifes from the inequality of conditions,' 
 is in'Uirable. There are defires, which almoft 
 all :eeU hut which all cannot gratify. Every 
 n:! in may, without a crime, ftudy his own 
 L?ppine(c;, if he be careful not to impede, by 
 de-'^i'i, the happinels of others. In the race 
 of life, feme moft gain the prize, and others 
 mui*" loie it; but the prize is honeftly gained 
 by him who ©utruns his competitor, without 
 endeavouring to overthrow him. 
 
 In the profecution of private Interefl", which 
 Providence has either ordained, or permitted, 
 there muft necefiarily be fome kind of {Irife. 
 Where blellings are thrown before us, ns the 
 reward of induftry, there mull be a conftant 
 ftruggle of emulation. But this flrife would 
 be without confuilon, if it were regulated by 
 N 3 realon 
 
( '82 ) 
 
 reafon and religion, if men would endeavour 
 after lawful ends by lawful means. 
 
 But as there is a laudable defire of meliora- 
 ting the condition of life which communities 
 may not only allow, but encourage, as the 
 parent of ufeful arts, by which firft neceflity 
 was fupplied, and conveniencies will always 
 be multiplied ; as there is likewife an honeft 
 contention for preference and fuperiority, by 
 which the powers of greater minds are pu(hed 
 into aiStion, and the antient boundaries of 
 fcience are overpail ; io there is likewife a 
 flrife, of a pernicious and deftruclive kind, 
 which daily difturbs the quiet of individuals 
 and too frequently obflrucls, or didurbs, the 
 happinefs of nations j a it rife which always 
 terminates in confufion, and which it is 
 therefore every man's du'y to avoid himfelf, 
 and ever man's interefl to reprels in others. 
 
 This Jlr if i', of which cometh co?2fuJion, the 
 
 Apoille has, in his prohibition, joined with 
 
 envying. And daily experience will prove, 
 
 that he has joined them with great propriety. 
 
 I for 
 
( '83 ) 
 
 for perhnps there has leldom been any great 
 and lading ftrife in the world, of which envy- 
 was not either the original motive, or the 
 moft forcible incentive. The ravages of re- 
 ligious euthufiafts, and the wars kindled by 
 difference of opinions, may perhaps be con- 
 fidered as calamities, which cannot properly 
 be imputed to envy; yet even thefe may often 
 bs juftly fufpe(5led of rifing from no higher 
 or nobler caufes. A man convinced of the 
 truth of his own tenets, wifhing the happi- 
 nefs of others, and confidering happinefs as 
 the certain confequence of truth, is neceflk- 
 rily prompted to extend his opinions, and to 
 fill the world with profelytes. But furely 
 pure zeal cannot carry him beyond warm 
 difpute, and earneft exhortation ; becaufe by 
 difpute and exhortation alone can real pro- 
 felytes be made. Violence may extort con- 
 feflion from the tongue, but the mind mult 
 remain unchanged. Opinioi], whether falle 
 or true, whether founded on evidence, or 
 raifed by prejudice, ftands equally un(haken, 
 in the tempefts of commotion, and fets at 
 defiance the flames of hollillty, and the fword 
 of perfecution. No 
 
( 1^4 ) 
 
 No man, whofe reafoa is not darkened by 
 fome inordinate perturbation of mind, can 
 poiTibly judge fo abfurdly of beings, partakers 
 of the fame nature with himfclf, as to ima- 
 gine that any opinion can be recommended 
 by cruelty and miichief, or that he, who can- 
 not perceive the force of argument, will be 
 more efficacioufly in (trusted by penalties and 
 tortures. The power of puniihment is to 
 Jilence, not to confute. It, therefore, can never 
 ferve for the eftedlual propagation, or obftruc- 
 tion, of dodrines. It may indeed fometimes 
 hinder the difiemination of falfehood, and 
 check the progrels of trrour, but ciin never 
 promote the reception of truth. 
 
 Whenever, therefore, we find the teacher, 
 jealous of the honour of his feci, and appa- 
 rently more folicitous to fee his opinions 
 eftahUjhed than approved, we may conclude, 
 that he has added envy to his zeal ; and that 
 he feels rciovt pain from the want of viciory^ 
 th?^u pleafure from the enjoyment of truth. 
 
 It 
 
( •«5 ) 
 
 It is the prefent mode of fpeculation to 
 charge thefe men with total hypocrlfy, as 
 wretches who have no other dcfign but that 
 of temporal advancement, and confider re- 
 ligion oiily as one of the means by which 
 power is gained, or wealth accumulated. 
 But this charge, whatever may have been 
 the depravity of lingle perfons, is by no 
 means [generally true. The perfecutor and 
 cnthuiiiUl: have often been fuperior to the 
 deiire of worldly pofTcihons, or, at leaft, have 
 been abftra^fled from it by ftronger paffions. 
 There is a kind of mercantile fpeculation, 
 which afcribes every zCi'ion to Interefl:, and 
 confiders interefl as only another name for 
 pecuniary advantage. But the boundlefs va- 
 riety of human affe6lions is i^.ot to be thus 
 eafily circLimfcribed. Caufes and effects, 
 motives and atflionS;. are complicated and di- 
 verfified without end. Many men make party 
 fubfervient to perfonal purpofes ; and many 
 likewife fuffer all private confiderations to be 
 abforbed and loft in their zeal for fome pub- 
 lick caufe. But envy ftiil operates, however 
 
 various 
 
( >86 ) 
 
 various in its appearance, ho\yever difgulfed 
 by fpecious pretences, or however removed 
 from notice by intermediate caufes. All 
 violence, beyond the necellit}'- of felf-defence, 
 is incited by the defire of humbling the op- 
 ponents, and, whenever it is applied to the 
 decifion of religious queftlons, aims at con- 
 quefl, rather than converfion. 
 
 Since, therefore, envy is found to operate 
 fo often, and fo fecretly, and ihtjirife which 
 arifcs from it is certain to end in confufion^ 
 it is furely the duty of' every man, who de- 
 fires the profperity of his country, as con- 
 nedled with a particular community, or the 
 general hnppinefs of the world, as allied to 
 general humanity, 
 
 Firfl, To confider, by what tokens he may 
 difcover in himfelf, or others, that fir'ife 
 which fprltigs from envy, and ends in con- 
 fujloni 
 
 Secondly, What are the evils produced by 
 that confujion^ which proceeds ftomjtrife. 
 
 Firft, 
 
( "Sj ) 
 
 Flrfl:, Let us confider, by what tokens w 
 may difcover in ourfelves, or others, th 
 Jirife which fprings from envy^ and ends in 
 confufion. 
 
 That ftrife may well be fuppofed to pro- 
 ceed from feme corrupt pafilon, which is car- 
 ried on with vehemence, difproportioned to 
 the importance of the end openly propofed* 
 Men naturally value eafe and tranquillity at 
 a very high rate, and will not, on very fmall 
 caufes, cither fufFc^r labour, or excite oppo- 
 fition. When, therefore, any man voluntarily 
 engages in talks of difficulty, and incurs dan- 
 ger, cr fufptirs hard(hips» it mufl be imagined 
 that he propofes to himfelf fome reward, 
 more than equivalent to the comforts which 
 he thus refigns, and of which he feems to 
 triumph in the refignation ; and if it cannot 
 be found, that his labours tend to the ad- 
 vancement of fome end, worthy of fo much 
 affiduity, he may juftly be fuppofed to have 
 formed to himlelf lome imaginary intereft, 
 and to feek his gratification, not in that 
 
 which 
 
( i88 ) 
 
 which he himfelf gains, but which another 
 lofts. 
 
 It is a token that ftrife proceeds from un- 
 lawful motives, when it is profecuted by un- 
 lawful means. He that feeks only the right, 
 and only for the fake of right, will not eafily 
 fufFer himfelf to be tranfported beyond the 
 jufl: and allowed methods of attaining it. To 
 do evil that good may come can never be 
 the purpofe of a man who has not perverted 
 his morality by fome falfe principle ; and falfe 
 principles are not fo often collected by the 
 judgement, as fnatched up by the paffions. 
 The man whofe duty gives way to his con- 
 venience, who, when once he has fixed his 
 eye upon a diftant end, haftens to it by vio- 
 lence over forbidden ground, or creeps on 
 towards it through the crooked paths of fraud 
 and ibatagem, as he has evidently fome other 
 guide than the word of God, muft be fup- 
 pofed to have likewife fome other purpofe 
 than the glory of GuD, or the benefit of 
 man. 
 
 The 
 
( '89 ) 
 
 The evidence of corrupt defigns is much 
 ftrengtheiied, when unlawful means are ufed, 
 in preference to thofe which are recommended 
 by reafon, and warranted by juftice. 
 
 When that which would have been granted 
 to requeft, or yielded to remonllrance, is 
 wantonly feized by fuddcn violence, it is ap- 
 parent that violence is chofen for its own fake, 
 and that the claimant pleafes himfelf, not 
 with the pqff'ejjion^ but the power by which 
 it was gaiuf^d, and the mortification of him, 
 to whom his fuperiority has not allowed the 
 happinefs of choice, but has at once taken 
 from him the honour of keeping, and the 
 credit of refigning. 
 
 There is another token that flrife is pro- 
 duced by the predominance of forne vicious 
 paffion, when it is carried on againfi: natural 
 or legal fuperiority. This token, though 
 perhaps it ii not very frequently fallacious, is 
 not equally certain with the former; becaufe 
 that fuperiority which nature gives, or infti- 
 
 tutions 
 
( ^9^ ) 
 
 tutions enabllfli, too frequently incites info- 
 lence, or oppreffion ; fuch^ inlolence ns may 
 juftly be rt'ftrained, and fuch opprefiion as 
 may be lawfully refifted. Many modes of 
 tyranny have been praftifed in the world, of 
 which it is more natural to afk, with won- 
 der, why they were fubmltted to fo long, 
 than why they were at lafl: oppofed and quell- 
 ed* But if hiftory and experience inform us 
 that power and greatnefs grow wanton and 
 ricentious, that wealth and profperity elate 
 the mind, and enflave the underftandin? to 
 defire, and when men once find that no one 
 has power to controul them, they are feldom 
 very attentive to juflice, or very careful to 
 controul themfelves : Hiftory and experience 
 Vv'ill likewife fliew us, that the contrary con- 
 dition has its temptations and its crimes, that 
 he, who conliders himfelf as fubje6l to another, 
 and liable to fuffer by caprice or wickednefs, 
 often anticipates the evils of his flate, ima* 
 gines himfelf to feel what he only fears, and 
 imputes every failure of negligence, or il-art 
 of paflion, to fludied tyranny and fettled ma- 
 levolence. To be inferior is neceflarily un- 
 
 plealing; 
 
( '91 ) 
 
 plenfing; to be placed in a flate of infjnonty 
 to thofe who have no eminent abilities, or 
 tranfcendent merit, (which mud happen in 
 all political conftitutions) increafes the unea- 
 iinels ; and every man finds in himfelf a ftrong 
 inclination to throw down from their elevated 
 ftate thofe whom he obeys without approba- 
 tion, whom he re^^erences without efteem. 
 When the paffions are once in motion, they 
 are not eafily appeafed, or checked. He that 
 has once concluded it lawful to refift power, 
 when it wants merit, will foon find a want of 
 merit, to juftify his refiftance of power. 
 
 Thus, if we confider the condu6l of indi- 
 viduals towards each other, we fhall commonly 
 find the labourer murmuring at him who 
 feems to live by eafier means. We fhall hear 
 the poor repining that ethers are rich, and 
 even the rich fpeaking with malignity of thofe 
 who are ftill richer than themfelves. 
 
 And if we furvey the condition of kingdoms 
 and commonwealths, it will ahvavs be obfcr- 
 ved, that governors are cenfured, that every 
 
 ' mif- 
 
( 192 ) 
 
 mifchief of chance is imputed to ill defigns, 
 and that nothing can perfuade mankind, that 
 they are not injured by an adminiftration, ei- 
 ther unlkilful, or corrupt. It is very difficult 
 always to do right. To feem always to do 
 right to thofe who defire to difcover wrong, 
 is icarcely poflible. Every man is ready to 
 form expedations in his o>yn favour, fuch as 
 never can be gratified, and which will yet raife 
 complaints, if they are difappointed. 
 
 Such is commonly the difpofition, with 
 which men look upon thofe who are placed 
 above them, and with fach difpofitions we can- 
 not hope that they fhould be often pleafed, 
 I/ife is a ftate of imperfe£tion ; and yet every 
 man exa£ls from his fuperiours confummate 
 wifdom, and unfailing virtue, and, whenever 
 he fees, or believes himfelf to fee, either vice 
 or errour, thinks himlelf at liberty to loofeii . 
 the tics of duty, and pafs the boundaries of 
 fubordination, without confidering that of 
 iuchjlrife there mufl: come confvfion^ or with- 
 out knowing, what we Oiall confider, 
 
 Secondly, 
 
( ^93 ) 
 
 Secondly, The evils and mifchlefs produced 
 by that confujion which arifes i\'o\x\ Jlrife, 
 
 T*hat the defl:ru£lion of order, and the abo- 
 lition of ftated regulations, muftfill the world 
 with uncertainty, difl:rn6tion, and follicitude, 
 is apparent, without any long deducSlion of 
 argument. Yet it has too frequently happen- 
 ed, that thofe who either feel their wifhes re- 
 ftrained, fee their fortunes wearing away, or 
 imagine their merit negleded, and their abi- 
 lities employed upon bufinefs unworthy of 
 their attention, defire times of tumult and 
 diflurbance, as affording the faireft opportu- 
 nities for the active and fagacious to diftinguifh 
 themfelves, and as throwing open the avenues 
 of wealth and honour, to be entered by thofe 
 who have the greateft quicknefs of difcern- 
 ment, and celerity of difpatch. In times of 
 peace every thing proceeds in a train of regu- 
 larity, and there is no fudden advantage to be 
 fnatched, nor any unufual change of condi- 
 tion to be hoped. But when fedition and up- 
 roar have once filenced law, and confounded 
 Vol. II. O pro- 
 
( 194 ) 
 property, then Is the hour when chance be- 
 gins to predominate in the world, when every 
 man may hope without bounds, and thofe, 
 who know how to improve the lucky moment, 
 may gain in a day what no length of labour 
 could haveprocured, without the concurrence 
 of cafual advantage. 
 
 This is the expectation which makes fome 
 haften on confulion, and others look with 
 concern at its approach. But what is this 
 other than gaining by univerfal mifery, fup- 
 plylng by force the want of right, and rifing 
 to fudden elevation, by a fudden downfal of 
 others ? 
 
 The great benefit of fociety is that the weak 
 are proteifted againft the ftrong. The great 
 evil of confufion is that the world is thrown 
 into the hands, not of the befl:, but of the 
 ftrongeft ; that all certainty of pofTeffion or 
 acquifition is deftroyed ; that every man's care 
 is confined to his own interefl ; and that gene- 
 ral negligence of the general good makes way 
 for general licentioulhefs. 
 
 Of 
 
( ^95 ) 
 
 Of the ftrlfe, which this day brings back 
 to our remembrance, we may obfcrve, thatic 
 had all the tokens o( /Irife proceeding from 
 envy. The rage of the fadtion, which invaded 
 the rights of the Church and Monarchy, 
 was difproportionate to the provocation re- 
 ceived. The violence, with which hoitility 
 was profecuted, was more than the caufe, that 
 was publickly avowed, could incite or juftify. 
 Perfonal refentment was apparent in the per- 
 fecUtion of particular men, and the bitternefs 
 of fa£lion broke out in all the debates upon 
 publick queftions. No fecurities could quiet 
 fufpicion, no conceffions could fatisfy exorbi- 
 tance. Ufurpation was added to ufurpation; 
 demand was accumulated on demand; and, 
 when war had decided againfi: loyalty, infult 
 was added to infulr, and exadion to exac- 
 tion. 
 
 As the end wasunjufl, the means likewife 
 were illegal. The power of the fadion com- 
 menced by clamour, was promoted by rebel- 
 lion, and eftablifhed by murder ; by murder 
 
 O 2 of 
 
( '96 ) 
 
 of the mofl: atrocious kind, deliberate, contu- 
 melious, and cruel ; by murder, not neceflary 
 ^ven to the fafety ot thofe by whom it was 
 committed, but chofen in preference to any 
 other expedient for fecurity. 
 
 This war certainly did not want the third 
 token oijirlfe proceeding from envy. It was 
 a war of the rabble againft their fuperiours ; 
 a war, in which the lowed and bafefl of the 
 people were encouraged by men a little higher 
 than themfelves, to lift their hands againft 
 their ecclefiaftical and civil Governours, and 
 by which thofe who were grown impatient of 
 obedience, endeavoured to obtain the power 
 of commanding. 
 
 This y?r//^, as we all know, ended in con," 
 fnfion. Our laws were over-ruled, our rights 
 were abolifhed. The foldier feized upon the 
 property, the fanatick ruflied into the church. 
 The Ufurpers gave way to of her Ufurpers; 
 the Schifmaticks were thruft out by other 
 Schifmati-ks; the people felt nothing from 
 their mafters but alternatives of oppreffion, 
 and heard nothing from their teachers but 
 varieties of errour. Such 
 
{ ^97 ) 
 
 Such was the Jlr'ife^ and fuch was the con- 
 fufion. Such are the evils which God Ibme- 
 times permits to fall upon nations, when they 
 fland fecure in their own greatnefs, and for- 
 get their dependence on un'^verfal fovereignty, 
 depart from the laws of their Maker, corrupt 
 the purity of his worfhip, or fwerve from the 
 truth of his revelation. Such evils furely we 
 have too much reafon to fear again, for we 
 have no right to charge our Anceftors with 
 having provoked them by crimes greater than 
 our own. 
 
 Let us therefore be warned by the calami- 
 ties of pad ages; and thofe miferies which 
 are due to our fins, let us avert by our peni- 
 tence. Let the wicked forfah his ways, and 
 the unrighteous man his thoughts, and let him 
 return unto the Lord, and he will have mercy 
 upon him, and to our God, and he will abun^ 
 datitly pardon. 
 
 O 3 SER. 
 
( ^99 ) 
 
 S E R M O N XL 
 
 Proverbs, XXIX. 2. 
 
 When the righteous are hi authority^ the people 
 rejoice, 
 
 THAT the inftitutlons of government 
 owe their original, like other human 
 adlions, to the defire of happinefs, is not to be 
 denied ; nor is it lefs generally allowed, that 
 they have been perverted to very different 
 ends from thofe which they were intended to 
 promote. This is a truth, which it would 
 be very fuperfluous to prove by authorities, or 
 illuftrate by examples. Every page of hiftory, 
 whether facred or profane, will furnifh us 
 abundantly with inftances of Rulers that have 
 
 O 4 deviated 
 
( 200 ) 
 
 deviated from juitice, and fubjefls that have 
 forgotten their allegiance ; of nations ruuied 
 by the tyranny of Go vernours, and of Gover- 
 iiours overborne by the madnefs of the popu- 
 lace. Inftead of a concurrence between Go- 
 vernour and fubje£ls for their mutual advan- 
 tage, they fcem to have coniidered each other, 
 not as allies or friends, to be aided or fupport- 
 ed, but as enemies, whofe prolperity was in- 
 confiftent with their own, and who were there- 
 fore to be fubdued by open force, or fubje6led 
 by fecret ftratagems. 
 
 Thus have flavery and licentioufnefs fuc- 
 ceeded one another, and anarchy and defpo- 
 tick power alternatly prevailed. Virtue has, 
 at one tin e, flood expofed to the punifhments 
 of vice ; and vice, at another time, enjoyed 
 the fecurity and privileges of virtue. Nor have 
 communities fuffered more, when they were 
 expofed to the paffions and caprices of one 
 man, however cruel, ambitious, or infolent, 
 than when all reftraint has been taken oiFthe 
 actions of men by publick confufions, and 
 every one left at full liberty to indulge his 
 
 own 
 
C 20I ) 
 
 own defires, unJ comply, without fear of pu- 
 iiilhment, with his wildeft imaginations. 
 
 Man is, for the mofl: part, equally unhap- 
 py, when fubjcifleJ, without redrefs, to the 
 paiiions of another, or left, without controul, 
 to the dominion of his own. This every 
 man, however unwilling he may be to own 
 it of himfclr, will very readily acknowledge 
 of his neighbour. No man knows any one, 
 except himfelf, whom he judges fit to be fet 
 free from the coertion of laws, and to be aban- 
 doned entirely to his own choice. By this 
 confideration have all civilized nations been 
 induced to the enactions of penal laws, laws, 
 by which every man's danger becomes every 
 man's fafety, and by which, though all arc 
 reftrained, yet all are benefited. 
 
 Government is therefore necefi*ary, in the 
 opinion of every one, to the fafety of parti- 
 cular men, and the happinefs of fociety ; and 
 it may be confidered as a maxim univerfally 
 admitted, that the people cannot rejoice^ ex- 
 cept the righteous are in authority ; that no pub- 
 lick 
 
( 202 ) 
 
 JIck profperity, or private quiet, can be hoped 
 for, but from the juftice and wifdom of thofe, 
 to whom the adminiftration of affairs, and the 
 execution of the laws, is committed. For cor- 
 rupt governments operate, with equal force 
 and efficacy, to the deftrudion of a people, as 
 good governments to their prefervation. 
 
 But that authority may never fwell into 
 tyranny, or langui(h into fupinenefs, and that 
 fubjedion may never degenerate into flavery, 
 nor freedom kindle into rebellion, it may be 
 proper, both for thofe who are intrufted with 
 power, and thofe from whom obedience is 
 required, to confider, 
 
 Firft, How much it is the duty of thofe in 
 authority to promote the happinefs of the 
 people. 
 
 Secondly, By what means the happinefs 
 of the people may be moft effedually pro- 
 moted. 
 
 Thirdly, How the people are to affift and 
 further the endeavours of their Governours. 
 
 Firft, 
 
( 203 ) 
 
 Firft, How much it is the duty of thofe in 
 authority to promote the happinefs of the 
 people. 
 
 If it be true in general that no man is born 
 merely for his own fake, to confult his own 
 advantage or pleafure, unconneded with the 
 good ot others ; it is yet mjre evidently true 
 of thofe who are exalted into high rank, dig- 
 nified with honours, and vefled with autlio- 
 rity. "I heirfuperiorityis not to be coniider- 
 ed as a fandlion for lazinefs, or a privilege for 
 vice. They are not to conceive, that their 
 paffions are to be allowed a wider range, 
 or their appetites fet more free from fub- 
 je<^ion to reafon, than thofe of others. 
 They are not to confult their own glory, 
 at the expence of the lives of others, 
 or to gratify their avarice, by plundering 
 thofe whom diligence and labour have en- 
 titled to affluence. They are not to conceive 
 that power gives a right to opprefs, and to 
 punilh thofe who murmer at opprefiion. 
 
 They 
 
( 204 ) 
 
 They are to look upon their power, and their 
 greatnefs, as inftruments placed in their hands, 
 to be employed for the publick advantage. 
 They are to remember they are placed upon 
 an eminence, that their examples may be 
 more confpicuous, and that, therefore, they 
 muft take care, lefl: they teach thofe vices 
 A\'hich they ought to fupprefs. They muft 
 refle6b, that it is their duty to fecu re property 
 from the attempts of rapine and robbery, and 
 that thofe whom they protetSl: will be very 
 little benefited by their care, if what they 
 refcue from others they take away them- 
 felves. 
 
 It appears from thofe ftruggles for domi- 
 nion, which have filled the world with war, 
 bloodfhed, and defolation, and have torn 
 in pieces almoft all the ftates and kingdoms 
 of the earth, and from thofe daily contefts 
 for fubordinate authority, which difturb the 
 quiet of fmaller focieties, that there is fome- 
 what in power more pleafing than in any 
 other enjoyment ; and, confequently, to be- 
 
 flovy 
 
( 205 ) 
 
 flow upon man the happinefs of ruling others 
 is to b.^ftow upon him the greateft bci.cfit he 
 is capable of receiving. Nothing then can 
 equal the obligation of Governours to the peo- 
 ple, and nothing but the mofl: flagrant ingra- 
 titude can make thera carelefs of the interefts, 
 or unconcerned at the misfortunes, of thofe to 
 whom they owe that, for which no danger 
 has been thought too dreadful to be encoun- 
 tered, no labour too tedious to be undergone, 
 and no crime too horrible to be committed. 
 
 Gratitude is a fpecles of juflice. He that 
 requites a benefit may be faid, in fome fenfe, 
 to pay a debt ; and, of courfe, he that forgets 
 favours received 'may be accufsd of negledl- 
 ing to pay what he cannot be denied to owe. 
 But this is not the only fenfe in which juftice 
 may be faid to require fiom a Governour an 
 attention to the wants and petitions of the 
 people. He that engages in the management 
 of publick bufinefs, takes a trufl upon him, 
 which it was in his power to decline, and 
 which he is therefore bound to difc barge with 
 
 diligence 
 
( 206 ) 
 
 diligence and fidelity; a truil which is of 
 the higheft honour, becaufe it is of the great- 
 eft difficulty and importance, a truft which 
 includes, not only the care of the property, 
 but of the morals of the people. 
 
 It is with the jufteft reafon, that large 
 revenues, pompous titles, and all that contri- 
 butes to the happinef^ of life, are annexed 
 to thefe high offices ; for what reward can 
 be too great for him, to whom multitudes 
 are indebted for the fecure enjoyment of 
 their polfeffions ? for him, whofe authority 
 checks the progrefs of vice, and affifts the 
 advancement of virtue, reftrains the violence 
 of the opprefTour, and aflerts the caufe of the 
 injured? Thefe are doubtlefs merits above 
 the common rate, merits which can hardly 
 be too loudly celebrated, or too liberally re- 
 warded. 
 
 But it is always to be obferved, that he 
 only deferves the recompence, who performs 
 the work for which it is propofed ; and that 
 he, who wears the honours, and receives the 
 
 revenues, 
 
/ - 
 
 revenues, of an exalted nation, without at- 
 tending to the duties of his poft, is, in a very- 
 high degree, criminal, both in the eye of God 
 and man. 
 
 It is, therefore, the certain and apparent 
 duty of thofe that are in authority, to take 
 care that the people may rejoice, and diligently 
 to enquire, what is to be confidered, 
 
 Secondly, By what means the happinefs 
 of the people may be mofl: effedually pro- 
 moted. 
 
 In political, as well as natural diforders, 
 the greater errour of thofe who commonly un- 
 dertake, either cure or prefervation, is, that 
 they reft in fecond caufes, without extending 
 their fearch to the remote and original fources 
 of evil. They therefore obviate the imme- 
 diate evil, bu". leave the deftrudive principle 
 to operate again ; and have their work for ever 
 to begin, like the hufbandmin who mows 
 down the heads of noifome weeds, inftead of 
 pulling up the roots. 
 
 The 
 
( 208 ) 
 
 The only uniform and perpetual caufe of 
 publick happinefs is publick virtue. The ef- 
 fe6ls of all other things which are confidered 
 as advantages, will be found cafual and tran- 
 fitory. Without virtue nothing can be fe- 
 curely poffefTed, or properly enjoyed. 
 
 In a country like ours, the great demand, 
 which is forever repeated to our Governours, 
 is for the fecurity of property, the confirma- 
 tion of liberty, and the extenlion of com- 
 merce. All this we have obtained, and all 
 this we poflefs, in a degree which perhaps 
 was never granted to any other people. Yet 
 we ftill find fomething wanting to our hap- 
 pinefs, and turn ourfelves round on all fides, 
 with perpetual reftkfTnefs, to find that re- 
 medy for our evils which neither power nor 
 policy can afford. 
 
 That eflabhfhed property and inviolable 
 
 freedom are the greateft of political felicities, 
 
 no man can be fuppofed likely to deny. To 
 
 depend on the will of another, to labour for 
 
 4 that, 
 
( 209 ) 
 
 that, of which arbitrary power can prohibit 
 the enjoyment, is the f^ate to which want of 
 reafon has fubje6ted the brute. To be happy 
 we muft know our own rights ; and we mufl 
 know them to be fafe. 
 
 But though this knowledge be neceflary 
 to happinefs, this knowledge is not fufficient. 
 Liberty, if not regulated by virtue, can be 
 only licence to do evil j and property, if not 
 virtuoufly enjoyed, can only corrupt the pof- 
 feffor, and give him the power to injure 
 others. Trade may make us rich ; but riches, 
 without goodnefs, cannot make us happy. 
 
 Let us, however, fuppofe that thefe ex- 
 ternal goods have that power which vvifdom 
 cannot believe, and which experience never 
 could confirm; let us fuppofe that riches and 
 liberty could make us happy. It then re- 
 mains to be confidered, how riches and liberty 
 can be fecured. To this the Politician has a 
 ready anfwer, that they are to be fecured by 
 laws widely formed, and vigoroufly executed. 
 But, as laws can be made only by a fmall 
 
 Vol, II. P part 
 
( 210 ) 
 
 i5art of an extenfive empire, and muft be ex- 
 ecuted by a part yet far fmaller, what (hall 
 protcd us agalnfl the laws themfelves ? And 
 hmv fliall we be certain, that they (hall not 
 be made without regard to the public good, 
 or (hall not be perverted to oppreflion by the 
 minifters of juftice ? 
 
 But if profperity, and laws, by which, as 
 far as the mutability of this world permits, 
 that profperity is made permanent and fafe, 
 cannot make the people happy, what is it 
 the Governours can do ? How far is their 
 care to be extended, and what more can (kill 
 and vigilance perform ? The wifdom of man- 
 kind has been exercifed in enquiries how 
 riches may be gained and kept ; how the 
 different claims of men may be adjufted with- 
 out violence ; and how one part of the com- 
 munity may be reftrained from encroach- 
 ments on the other. For this end govern- 
 ments have been inftituted, in all their va- 
 rious forms, with much fludy, and too often 
 with much blood(hed. But what is the ufe 
 of all this, if, when thefe ends are obtained, 
 there is yet fo much wanting to felicity ? 
 
 4 I am 
 
( 2>' ) 
 
 I am far from intending to infiniiate, that 
 the ftudles of political vvlfdom, or the labours 
 of leglflative patrlotlfm, have been vain and 
 idle. They are ufeful, but not effectual; 
 they are conducive to that end, which yet 
 they cannot fully gain. The Leglflator, who 
 does what human power can attain towards 
 the fellciry of his fellow-creatures, is not to 
 be cenfured, becaufe, by the imbecilllty of all 
 human endeavours, he fails of his purpofe ; 
 unlefs he has become culpable, by alcriblng 
 too much to his own powers, and arrogated 
 to his induftry, or his wit, that efficacy which. 
 wit and induftry mufl always want, unlefs 
 fome higher power lends them affiflance, and 
 co-operates with them. 
 
 The hufoandman may plow his fields with 
 induftry, and fow them with fkill ; he may 
 manure them copioufly, and fence them care- 
 fully ; but the harveft muft depend at laft on 
 celeftial influence ; and all his diligence is 
 fruftrated, unlefs the fun fheds its warmth, 
 and the clouds pour down their moifture. 
 
 P 2 Thus, 
 
( 212 ) 
 
 Thus, in all human affairs, when prudence 
 and induflry have done their utmoft, the 
 work is left to be completed by fuperior 
 agency; and in the fecurity of peace, and 
 flabihty of pofTeffion, our policy mufl at laft 
 call for help upon religion. 
 
 Human laws, however honeftly inftituted, 
 pr however vigorouily enforced, muft be li- 
 mited in their effeS:, partly by our ignorance, 
 and partly by our weaknefs. Daily expe- 
 rience may convince us, that all the avenues 
 by which injury and oppreffion may break in 
 upon life, cannot be guarded by pofitive pro- 
 hibitions. Every man fees, and may feel, 
 evils, which no law can punifh. And not 
 only will there always remain poffibilities of 
 guilt, which Icgiflative forefight cannot dif- 
 cover, but the laws will be often violated by 
 wicked men, whofe fubtilty eludes dete£lion, 
 and whom therefore vindictive juftice cannot 
 bring within the reach of punilhment, 
 
 Thefe deficiencies in civil life can be fup- 
 plied only by religion. The mere obferver 
 
 of 
 
( 213 ) 
 
 of human laws avoids only fuch ofFences as 
 the laws forbid, and thofe only when the 
 laws can detect his delinquency. But he 
 who a£ts with the perpetual confcioufnefs of 
 the divine prefence, and confiders himfelf as 
 accountable for all his actions to the irrever- 
 (ible and unerring judgement of omnifcience, 
 has other motives of a6tion, and other reafons 
 of forbearance. He is equally reftrained from 
 evil, in public life, and in fecret folitude ; 
 and has only one rule of adion, by which 
 he does to others what he would that others 
 Jhould do to hlm^ and wants no other enforce-^ 
 ment of his duty, than the fear of future 
 punishment, and the hope of future rewards. 
 
 The firft duty therefore of a Governour is 
 to diffufe through the community a fpirit of 
 religion, to endeavour that a fenfe of the di- 
 vine authority fhouid prevail in all orders of 
 men, and that the laws (hould be obeyed, ia 
 fubordinatiun to the univerfal and unchange*!' 
 able edi£^s of the Creatour and Ruler of the 
 world, 
 
 P 3 How 
 
( 214 / 
 
 How religion may be mofl efte£lually pro* 
 ipoted, is an enquiry which every Governou^ 
 ought dill^eatly to make; and he that en- 
 quires, with real wiHies for intormatlon, will 
 fooii know his duty ; for Providence has fel- 
 dom made the lame things neceflary and ab- 
 ftrufe. 
 
 That religion may be invigorated and dif- 
 fufed, it is neceflary that the external order 
 of religion be diligently maintained, that the 
 folemnities of worlhip be duly oblerved, and 
 a proper reverence prelerved for the times 
 and the places appropriated to piety. The 
 jippropriations of time and place are indeed 
 only means to the great end of holinefs ; but 
 they are means, without which the end can- 
 not be obtained ; and every man mud: have 
 obferved, how much corruption prevails, 
 where the attention to publick worlhip and 
 to holy feafons is broken or relaxed. 
 
 Thofe that have in their hands the difpofal 
 of riches or honours ought to beftow them on 
 
 perfons 
 
( ^'5 ) 
 
 perfons who are moft eminent for fan(51:ity of 
 life. For though no man ought to confider 
 temporary goods as the proper rewards of re- 
 ligious duties, yet they, who have them to 
 give, are obliged to diftribute them in fuch a 
 manner as may make them moft ufeful to the 
 pubHckj and they will be moft ufeful, when 
 they increafe the power of beneficence, and 
 enlarge the influence of piety. 
 
 It yet remains that Governours co-operate 
 with their laws by their own examples, and 
 that as, by their height of place, they are al- 
 ways confpicuous, they exhibit to thofe eyes 
 which are turned upon them the beauty of ho- 
 llnefs. 
 
 The prefent ftate of the world however af- 
 fords us little hope, that virtue can, by any 
 government, be fo ftrongly impreffed, or fo 
 widely difFufed, as to fuperfede the neceffity 
 of fuppreffing wickednefs. In the moft dili- 
 gent cultivation of the happieft foil, weeds 
 will fometimes appear among fruits and flow- 
 ers, and all that vigilance and labour can do 
 P 4 is 
 
( 2l6 ) 
 
 is to check them as tliey rife. However vir- 
 tue rr.ay be encouraged or rewarded, it can 
 never appear to all minds the (horteft means 
 of prefent good. There will always be thofe 
 who would rather grow rich by fraud, than 
 by diligence, and who will provide for vi^ 
 cious pleafures by violence, rather than by 
 labour. Againft the attempts and artifices of 
 fuch men, whence have (impllcity and inno- 
 cence their defence and fecurity ? Whence, 
 but from the Lex armata, the vindidlive law, 
 that ftands forth the champion of the weak, 
 and the protedtrefs of the innocent ? 
 
 Nor is quiet and fecurity in danger only 
 from corrupt minds ; for honell: and benefi- 
 cent men might often, were not the law to 
 interpofe, dlflurb lociety, and fill the country 
 with violence. Two men, both of them wife, 
 and both of them virtuous, may lay claim to 
 the fame polTeffion, with pretenfions, to the 
 world fpecious, in their own thoughts juft. 
 Such difputes can be terminated only by force 
 or law. Of force, it is apparent, that the ex- 
 ertion of it is an immediate evil, and that pre- 
 valence 
 
( 2^7 ) 
 
 valence at laft will be no proof of juftice. Of 
 law, the means are gentle and Inoffenfive, and 
 the conclufio'.i not on^y the coufirmation of 
 property, but the eltablifhment of right. For 
 this power of the law virtue itfelf will leave 
 employment ; for though crimes would hard- 
 ly be committed but by predominance of paf- 
 lion, yet litigation muft always fubfift while 
 there is difference of opinion. We can hope 
 but faintly for the time when all men fhall 
 be honeft ; but the time feems flill more 
 remote in which all men (hall be wife ; and 
 until we may be able to fettle all claims for 
 ourfelves, let us rejoice that there is law to 
 adjuft them for us. 
 
 The care however of the heft Governour 
 may be fruftrated by difobedience and per- 
 verfenefs; and the heft laws may ftrive in 
 vain againft radicated wickednefs. 
 
 It is therefore fit to conlider. 
 
 Thirdly, How the people are to afTifl: and 
 further the endeavours of their Governours. 
 
 As 
 
( ^^8 ) 
 
 As all government is power exerted by few 
 upon many, it is apparent, that nations can- 
 not be governed but by their own confent. 
 The firft duty therefore of fubjeds is obedi- 
 ence to the laws ; fuch obedience as is the ef- 
 fect, not of compulfion, but of reverence ; 
 fuch as arifes from a conviction of the inftabi- 
 Jity of human virtue, and of the neceflity of 
 fome coercive power, which may reftrain the 
 cxorbitancies of paffion, and check the career 
 of natural defires. 
 
 No man thinks laws unneceffary for others; 
 and no man, if he coniiders his own inherent 
 frailty, can juftly think them unneceffary for 
 himfelf. The wifeft man is not always wife, 
 and the beit man is not always good. We 
 all fometimes want the admonition of law, 
 as fupplemental to the di£lates of reafon, and 
 the fuggeftions of confcience. And he that 
 encourages irreverence, in himfelf, or others, 
 to public inftitutions, weakens all the hu- 
 man fecurities of peace, and all the corro- 
 borations of virtue. 
 
 That 
 
( 219 ) 
 
 That the proper influence of government 
 mav be preferved, and th.it the liberty which 
 a iiifc diltrlbution of power naturally fup- 
 ports may not operate to its deftrudtion, it 
 is always to be remembered, that even the 
 errours and deficiencies of authority muft be 
 treated with reipe£t. All inftitutions are de- 
 fective by their nature ; and all Rulers hzvt 
 their imperfe£lions, like other men. But, as 
 not every failing makes a bad man, fo not 
 every errour makes a bad government ; and 
 he that conliderb how few can properly adjuft 
 their own houfes, will not wonder that into 
 the multiplicity of national affairs deception 
 ornegligence fhould fomtimes find their way. 
 It is likewife necefifary to remember, that as 
 government is difficult to be adminiftered, it 
 is difficult to be underftood ; and that where 
 very few have capacity to judge, very few 
 Jiave a right to cenfure. 
 
 The happinefs of a nation muft arife from 
 the combined endeavours of Governours and 
 fubjeds. The duties of governing can be the 
 
 lot 
 
( 220 ) 
 
 lot of few, but all of us have the duties of 
 fubje6ls to perform; and every man ought 
 to incite in himfelf, and m his neighbour, that 
 obedience to the laws, and that refpe£t to the 
 chief Magiftrate, which may fecure and pro- 
 mote concord and quiet. Of this, as of all 
 other virtues, the true bafis is religion. The 
 laws will be eafily obeyed by him who adds 
 to human fan£lions the obligations of confci- 
 ence ; and he will not eafily be dlfpofed to 
 cenfure his fuperlors, whom religion has 
 made acquainted with his own failings. 
 
 SER< 
 
( 221 ) 
 
 SERMON XII. 
 
 [Written by Dr. Johnson, for the Funeral 
 of his Wife.] 
 
 John XI. 25, 26 (former part). 
 
 Jefus /aid unto her, I am the RefurreBion^ 
 and the Life : he that helleveth In me^ though, 
 he were dead, yet fjall he live ; 
 
 And whofoever liveth, and believcth in me^ 
 Jhall never die* 
 
 TO afford adequate confolations to the 
 laft hour, to cheer the gloomy pafTage 
 through the valley of the fhadow of death, 
 and to eafe that anxiety, to which beings, 
 prefcient of their own difiblution, and con- 
 fcious of their own danger, muft be necefla- 
 rily expofed, is the privilege only of revealed 
 
 religion. 
 
( 227. ) 
 
 religion. All thofe, to whom the fupernatu- 
 ral right" of heavenly do6trine has never uecn 
 imparted, however formidable for power, or 
 illuftiious for wifdom, have wanted tiiat 
 knowledge ^f their future ftate which alone 
 can give comfort to mif. ry, or fecurity to 
 enjoyment ; and have been forced to rufli for- 
 wards to the grave, through the darknefs of 
 ignorance ; or, if they happened to be more 
 refined and inquilitive, to (olace their paffage 
 with the fallacious and uncertain glimmer of 
 philofophy. 
 
 There were, doubtlefs, at all times, as there 
 are now, many who lived with very little 
 thought concerning their end ; many vvhofe 
 time was wholly filled up by public or do- 
 nieftic bufinefs, by the purfuits of ambition, or 
 the defire of riches ; many who dilTolved them- 
 felves in luxurious enjoyment, and, when 
 they could lull their minds by any prefent 
 pleafurc, had no regard to diftant events, but 
 withheld their imagination from fallying out 
 intofuturity, orcatchingany terrour that might 
 interrupt their quiet ; and there were many 
 
 who 
 
( 223 ) 
 
 who rofe fo little above animal life, that they 
 were completely engroffed by the objedls about 
 them, and had their views extended no farther 
 than to the next hour ; in whom the ray of 
 reafon was half extin6l, and who had neither 
 hopes nor fears, but of fome near advantage, 
 of fome prefiing danger. 
 
 But multitudes there muft always be, and 
 greater multitudes as arts and civility prevail, 
 who cannot wholly withdraw their thoughts 
 from death. All cannot be diftradled with 
 bufinefs, or flunned with the clamours of 
 alTemblies, or the fhouts of armies. All cannot 
 live in the perpetual diffipation of fucceffive 
 i-liverfions, nor will all enflave their under- 
 flandings to their fenfes, and feek felicity in 
 the grofs gratifications of appetite. Some mufl: 
 always keep their reafon and their fancy in 
 adiion, and feek either honour or pleafure 
 from intelledual operations ; and from them, 
 others, more negligent or fluggifli, will be in 
 time fixed or awakened ; knowledge will be 
 perpetually diffufed, and curlofity hourly en- 
 larged. 
 
 But, 
 
( 2H ) 
 Butf, when the faculties were once put in 
 motion, when the Mind had broken loofe trom 
 the (hackles of fenfe, and made excurfions to 
 remote confequences, the firft confideration 
 that would flop her courfe muft be the in- 
 cefTant wafte of life, the approach of age, and 
 the certainty of death ; the approach of that 
 time, in which, (trength muft fail, and plea- 
 fure fly away, and the certainty of that dilfo- 
 lution which (hall put an end to all the pro- 
 fpeds of this world. It is impoifibleto think, 
 and not fometimes to think on death. Hope, 
 indeed, has many powers of deiufion ; what- 
 ever is poffible, however unlikely, it will teach 
 us topromife ourfelves; but death no man has 
 efcaped, and therefore no man can hope to 
 efcape it. From this dreadful expedation no 
 ihelter or refuge can be found. Whatever we 
 lee, forces it upon us ; whatever is, new or 
 old, flourlfhing or declining, either diredtly, 
 or by a very fhort dedu6lion, leads man to the 
 confideration of his end ; and accordingly we 
 find, that the fear of death has always been 
 confidered as the great enemy of human quiet, 
 the polluter of the feaft of happinefs, and em- 
 bitterer 
 
( ^^5 ) 
 bitterer of the cup of joy. The young man 
 who rejoiceth in his youth, amidft his mufick 
 and his gaiety, has always been difturbed with 
 the thought, that his youth will be quickly at 
 an end. The monarch, to whom it is faid 
 that he is a God, has always been reminded 
 by his own heart, that he (hall die like man. 
 
 This unwelcome convi£lion, which is thus 
 continually prefled upon the mind, every art 
 has been employed to oppofe. The general 
 remedy, in all ages, has been to chafe it away 
 from the prefent moment, and to gain a fuf- 
 pence of the pain that could not be cured. In 
 the ancient writings, we, therefore, find the 
 (hortnefs of life frequently mentioned as an 
 excitement to jollity and pleafure; and may 
 plainly difcover,that theauthourshad no other 
 means of relieving that gloom with which 
 the uncertainty of human life clouded their 
 conceptions. Some of the Philofophers, in- 
 deed, appear to have fought a nobler, and 
 a more certain remedy, and to have endea- 
 voured to overpower the force of death bv ar- 
 guments, and to difpel the gloom by the li^ht 
 Vol. II. Q ""of 
 
( 236 ) 
 
 of reafon. They enquired into the nature of 
 the foul of man, and fhevved,at leaft probably, 
 that it is a fubftance diftindt from matter, and 
 therefore independent on the body, and exempt 
 from diflfolution and corruption. The argu- 
 ments, whetiier phyfical or moral, upon 
 which they eftabHllied this dodlrine, it is not 
 iiecefTarv to recount to a Chriftian audience, 
 by wiiom it is believed upon more certain 
 proofs, and higher authority ; fince, though 
 they were fuch as might determine the calnv 
 ftiind of a Philofopher, inquifitive on'y after 
 truth, and uninfluenced by external objects ; 
 yet they were fuch as required leifure and ca- 
 pacity, not allowed in general to mankind; 
 they were fuch as many could never under- 
 hand, and of which, therefore, the efficacy 
 and comfort were confined to a fmall number, 
 without any benefit to the unenlightened mul- 
 titude. 
 
 Such has been hitherto the nature of philo- 
 fophical arguments, and fuch it muft probably 
 for ever remain; for, though, perhaps, the fuc- 
 cefl.ive induflry of the lludlous may incrcafe 
 
 the 
 
( 227 ) 
 
 the number, or advance the probability, of ar- 
 guments; and, though continual contempla- 
 tion of matter will, I believe, fliew it, at 
 length, wholly incapable of motion, fenfation, 
 or order, by any powers of its own, and there- 
 fore necefl'arily eftablifh the immateriahty, 
 and, probably, the immortality of the foul; 
 yet there never can be expected a time, in 
 which the grofs bod}^ of mankind can attend 
 to fuch fpeculations, or can comprehend 
 them; and, therefore, there never can be a 
 time, in which this knowledge can be taught 
 in fuch a manner, as to be generally conducive 
 to virtue, or happinefs, but by a meflenger 
 from God, from the Creatour of the World, 
 and the Father of Spirits. 
 
 To perfuade common and uninflru^led 
 minds to the belief of any fa(5l, we may every 
 day perceive, that the teftimony of one man, 
 whom they think worthy of credit, has more 
 force than the arguments of a thoufand rea- 
 foners, even when the arguments are fuch as 
 they may be imagined completely qualified to 
 comprehend. Hence it is plain, that the con- 
 Q ^ ftitutioa 
 
( 228 ) 
 
 flifution of mankind is fuch, that abftrufe and 
 intelledual truths can be taught no otherwife 
 than by pofitive aflertion, fupported by feme 
 fenfible evidence, by which the aflertor is fe- 
 cured from the fufpicion of falfehood ; and that 
 if it (hould pleafe God to infpire a teacher 
 with fome demonflration of the immortahty 
 of the foul, it would far lels avail him for ge- 
 neral inftruflion, than the power of working 
 a miracle in its vindication, unlefs God fliould, 
 at the fame time, infpire all the hearers with 
 docility and apprehenfion, and turn, at once, 
 all the fenfual, the giddy, the lazy, the bufy, 
 the corrupt, and the proud, into humble, ab- 
 ftraded, and diligent Philofophers. 
 
 To bring life and immortality to light, to 
 give fuch proofs of our future exigence, as may 
 influence the mod narrow mind, and fill the 
 moft capacious intelle(5l, to open profpefls be- 
 yond the grave, in which the thought may 
 expatiate without obftrudlion, and to fupply a 
 refuge and fupport to the mind amidft all the 
 miferies of decaying nature, is the peculiar ex- 
 cellence of theGofpcl of Cliiilh Without this 
 
 heavenly 
 
( 229 ) 
 
 heavenly Inftrudor, he who feels hlmfelf (ink- 
 ing under the weight of years, or melting 
 away by the flow wafte of a lingering difeafe, 
 has no other remedy than obdurate patience, a 
 gloomy refignation to that which cannot be 
 avoided; and he who follows his friend, or 
 whoever there is yet dearer than a friend, to 
 the grave, can have no other confolation than 
 that which he derives from the general milery ; 
 the refleflion, that he fufFers only what the 
 reft of mankind muft fuffer ; a poor confider- 
 ation, which rather awes us to filence, than 
 Iboths us to quiet, and which does not abate 
 the fenfe of our calamity, though it may fome- 
 times make us alhamed to complain. 
 
 But fo much is our condition improved by 
 the Gofpel, lb much is the fling of death re- 
 bated, that we may now be invited to the con- 
 templation of our mortality, as to a pleafing 
 employment of the mind, to an exercife de- 
 lightful and recreative, not on iy when calamity 
 and perfecution drive us out from the afiem- 
 blies of men, and forrow and woe reprelent 
 the grave as a refuge and an afylum, but even 
 0^3 in 
 
( 230 ) 
 
 in the hours of the hlglieft earthly profperlry, 
 when our cup Is full, and when we have laid 
 lip ftores for ourfelves; for. In him wlio be- 
 lieves the promife of the Saviour of the World, 
 it can caufe no diftnrbance to remember, that 
 this night his foul may be required of liim; 
 and he who fuffers one of the {"harpeft evils 
 \vhich this life can fhew, amidst all its'varieties 
 of mifcry; he that has lately been leparated 
 from the perfon whom a long participation of 
 good and evil had endeared ro him ; he who 
 has fcen kindnefs fnatched trom his arms, and 
 fidelity torn from his bofom ; he whofe ear is 
 no more to be delighted with tender inftruc- 
 tion, and wliofe virtue Hiall be no more awa- 
 kened by the feafonable whifpers of mild re- 
 proof, may yet look, without horrour, on the 
 tomb which encloles the remains of what he 
 loved and honoured, as upon a place which, if 
 it revives the fenfe of his lo's, may c?lm him 
 with the hope of that itute in which there 
 fhali be no more grief or feparation. 
 
 To Chriftians the celebration of a funeral is 
 by no means a folcmnity of barren and una- 
 vailing 
 
( 251 ) 
 
 vailing forrow, but eftabliflied by the Church 
 for other purpofes. 
 
 Fir ft, for the confolation of forrow. Se. 
 condly, for the enforcement of piety. The 
 mournful folemnity of the burial of the dead 
 is infdtuted, firft, for the confolation of that 
 grief to which the beft minds, if not fupported 
 and regulated by religioM, are moft liable. 
 They who moft endeavour the happinefb of 
 others, who devote their thoughts to tender- 
 nefs and pity, and ftudiuufly nianitain the re- 
 ciprocation of kindnefs, by degrees minglethcir 
 fouls, in fuch a manner, as to feel from their 
 leparation, a total deftitution of happinefs, a 
 fudden abruption of all their profpeclb, a cef- 
 fation of all their hopes, fchemes, and dclires. 
 The whole mind becomes a gloomy vacuity, 
 without any image or form of pleafure, a chaos 
 of confuted wishes, direfted to no particular 
 end, or to that which, while we wilh, we can- 
 not hope to obtain ; for the dead will not re- 
 vive; thofe whom God has called away from 
 the prtfcnt ftate of exiftence, can be i'etn no 
 more in it; we muft go to them; but they 
 cannot return to u.^. 
 
 0.4 Yet, 
 
( 232 ) 
 
 Yet, to (hew that grief Is vain, is to afford 
 very little comfort; yet this is all that reafon 
 can aflord; but religion, our only friend in 
 the moment of diftrefs, in the moment when 
 the help of man is vain, when fortitude and 
 cowardice fink down together, and the fage 
 and the virgin mingle their lamentations; re* 
 ligion will inform us, that forrow atid com- 
 plaint are not only vain, but unreafcnable and 
 erroneous. The voice of God, fpeaking by 
 his Son, and his Apoftles, will ini^ru£t us, that 
 fhe, whofe departure we now mourn, is not 
 dead, but fleepeth ; that only her body is 
 com.mitted to the ground, but that the foul is 
 returned to God, who gave it; that God, 
 who is infinitely merciful, who hateth no- 
 thing that he has made, who delircth not the 
 death of a finner; to that God, who only 
 can compare performance with ability, who 
 alone knows how far the heart has been pure, 
 or corrupted, how inadvertency tias furpriftd, 
 fear has betrayed, or weaknefs has impeded; to 
 that God, uho marks every af^iration after a 
 better flate, who hears the prayer which the 
 
 voice 
 
( ^33 ) 
 
 voice cannot utter, records the purpose that 
 perlfhed without opportunity of adlion, the 
 wi(h that vaniflied away without attainment, 
 who is always ready to receive the penitent, 
 to whom fincere contrition is never late, ani 
 who will accept the tears of a returning fiu- 
 ner. 
 
 Such are the refle£lIons to which we are 
 called by the voice of Truth ; and from thefe 
 we (hall find that comfort which philofophy 
 cannot fupply, and that peace which the world 
 cannot give. The contemplation of the mercy 
 of God may juftly afford fome confohition, 
 even when the office of burial is performed ro 
 thofe who have been fnatched away without 
 vifible amendment of their lives : for, who 
 fhall prefume to determine the ftate of depart- 
 ed fouls, to lay open what God hath conceal- 
 ed, and to fearch the counfels of the Mod 
 Highell: ? — But, with more confident hope of 
 pardon and acceptance, may we commit thofe 
 to the receptacles of mortality, who have lived 
 without any open or enormous crimes ; who 
 have endeavoured to propitiate God by re 
 
 pentance, 
 
C 234 ) 
 
 pentance, and have died, at laft, with hope and 
 refignation. Among thefe (he furely may be 
 Temembered whom we have followed hither 
 to the tomb, to pay her the laft honours, and 
 to refign her to the grave : (he, whom many, 
 who now hear me, have known, and whom 
 none, who were capable 0/ diftinguilhing 
 either moral or intellectual excellence, could 
 Jcnow, without efleem, or tendernefs. To 
 praife the extent of her knowledge, the acute- 
 iiefs of her wit, the accuracy of her judge- 
 ment, the force of her fentiments, or the ele- 
 gance of her expreffion, would ill fuit with 
 the occafion. 
 
 Such praife would little profit the living, 
 and as little gratify the dead, who is now in 
 a place where vanity and competition are for- 
 gotten for ever; where (he finds a cup of 
 water given for the relief of a poor brother, a 
 prayer uttered for the mercy of God to thofe 
 whom (he wanted power to relieve, a word of 
 inftrudion to ignorance, a fmile of comfort to 
 mifery, of more avail than all thofe accom- 
 plifliments which confer honour and diftinc- 
 
 tion 
 
( ^35 ) 
 
 tion among the ffnis of Folly. — Yet, let if be 
 remembered, that her wit was never employed 
 to feoff at goodnefj, nor her reafon todifpute 
 agai'dt truth. In this age of wild opinioiis, 
 fhe was as fee from fjepticifm as thecloiftered 
 virgin. She never wllheJ to fignalize herfelf 
 by the {inguKni^y of paradox. She had a ju(t 
 diffivicii<,e of her own reaGn, and defined to 
 pradife rather than difpute. Her pradlice 
 was fuch as her opinions naturally produced. 
 She was exa£l and regular in her devotions, 
 full of confidence in the divine mercy, fub- 
 miffive to the difpenfations of Providence, ex- 
 tenfively charitable in her judgements and opi- 
 nions, grateful for every kindnefs that Hie re- 
 ceived, and willing to impart afliftance of every 
 kind to all whom her little power enabled her 
 to benefit. She pafTed through many months 
 languour, weaknefs, and decay, without a fin- 
 gle murmur of impatience, and often expreiTed 
 her adoration of that mercy which granted her 
 fo long time for recollection and penitence. 
 That fhe had no failing cannot be fuppofed : 
 but (lie has now appeared before the Almighty 
 Judge ; and it would ill become beings like 
 
 us. 
 
( 23« ) 
 
 us, weak and (inful as herfelf, to remember 
 thofe faults which, we trull, Eternal Purity 
 has pardoned. 
 
 Let us therefore preferve her memory for 
 no other end but to imitate her virtues ; and 
 let us add her example to the motives to piety 
 which thia folemnity was, fecondly, inflituted 
 to enforce. 
 
 It would not indeed be reafonable to expe(fV, 
 did we not know the inattention and perverfe- 
 nefsoF mankind, that any one who had follow- 
 ed a funeral, could fail to return home with- 
 out new refolutions of a holy life : for, who 
 can fee the final period of all human fchemes 
 and undertakings, without convidion of the 
 vanity of all that terminates in the prefent 
 flate ? For, who can fee the wife, the brave, 
 the powerful, or the beauteous, carried to the 
 grave without refle£lion on the emptlnefs of 
 all thofe diftinftions, which fet us here inop- 
 pofition to each other ? And who, when he 
 fees the vanity of all terreftrial advantages, 
 can forbear to wifh for a more permanent and 
 
 certam 
 
( ^37 ) 
 
 certain happlnefs ? Such wifhes, perhaps, 
 often arife, and fuch refohitlons are often 
 formed ; but, before the refolution can be 
 exerted, before the vvifli can regulate the con- 
 du6V, new profpecls open before us, new im- 
 preffions are received ; the temptations of the 
 world folicit, the paffions of the heart are put 
 into commotion ; we plunge again into the 
 tumult, engage again in the conteft, and for- 
 get that what we gain cannot be kept, and 
 that the life, for which we are thus bufy to 
 provide, muft be quickly at an end. 
 
 But, let us not be thus (hamefully deluded! 
 Let us not thus idly perifh in our folly, by 
 negk^ling the loudeft call of Providence; nor, 
 when we have followed our friends, and our 
 enemies to the tomb, fufFer ourfelves to be 
 furprized by the dreadful fummcns, and die, at 
 laft, amazed, and unprepared! Let every one 
 whofe eye glances on this bier, examine what 
 would have been his condition, it the f .me 
 hour had called him to judgement, and re- 
 member, that, though he is now fpared, he 
 may, perhaps, be to-morrow among feparate 
 2 fpirits. 
 
( 238 ) 
 
 fplrits. The prefent moment is incur power : 
 let us, therefore, from the prefent moment, 
 begin our repentance! Ltt us no^, any longer, 
 harden our hearts, but hear, this day, the voice 
 of our Saviour and our God, and be into do, 
 •with all our power?, whatever we Hiall wi(h 
 to have done, when the grave (hall open before 
 us I Let thofe, who came hither weeping and 
 Lamenting, refle<5^, that ihey have not time for 
 uftlef§ forro'.v ; that their own falvation is to 
 be fecured, and that the day is far fpent, and 
 the night cometh, when no man can work ; 
 that tears are of no value to the dead, and that 
 their own danger may juftly claim their whole 
 attention ! Let thofe who entered this place 
 unaffetflcd and indifferent, and whofe only 
 purpofe was to behold this funeral fpeftacle, 
 confider, that file, whom they thus behold with 
 negligence, and pafs by, was lately partaker of 
 the fame nature with themfelves ; and that 
 they like wife are haftening to their end, and, 
 mufl: foon, by others equally negligent, be 
 buried and forgotten ! Let all remember, that 
 the day of life is iliorr, and that the day of 
 grace may be much fhorter; that this may 
 
 be 
 
( 239 ) 
 
 be the laft warning whicli God will grant 
 us, and that, perliaps, he, wlio looks on this 
 grave iinalarmtd, may fink unreformed into 
 his own ! 
 
 Let it, therefore, be our care, when we re- 
 tire from this folemnity, that we immediarely 
 turn from our wickednefs, and do that which 
 is lawful and right; that, whenever difeaie, or 
 violence, {hall diffolve our bodies, our fouls 
 may be faved alive, and received into ever- 
 lafting habitations; v/here, with Angels and 
 Archangels, and all the glorious Hofl: of Hea- 
 ven, they (hall fing glory to God on high, and 
 the Lamb, for ever and ever. 
 
 THE END. 
 
DATE DUE 
 
 iic^T'* 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 ' 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 CAVLORO 
 
 
 
 PRINTED IN U.S.A.