LIBEAEY ©luolflgtcat JPiemittatg, PRINCETON, N. J. No. Case, ■No. Sheh. No. Book, The JoJin N. Krebs Donation. v, 2L- S E R M O N S O N Various Subjects, Divine and Moral: W I T H A SACRED HYMN Suited to each Subject. Defign'd for the Ufe of Christian Families, as well as for the Hours of Devou r Retirement. By I. WATTS, D. D. Vol. II. LONDON: Printed for E. Matthews, at the Bible in Tater-nofler- Ro\V ; R. Ford, at the Angel, and R. Hett, at the "Bible and Crowif, both in the 'Poultry. M.DCC.XXXIV- [iii] A TABLE O F SERMONS I N T H E SECOND VOLUME. C SERMON XXIII. Hriftian Morality, viz. Gravity, Decency, &c, Phil. iv. 8. Whatfoever Things are honejl> or grave, &V. Page i. SERMON XXIV, XXV. Chriftian Morality, viz. Juftice, &c. Phil. iv. 8. Whatfoever Things are honejl, or grave j whatfoever Things are juji, &c. p. 20, 38, SERMON XXVI. Chriftian Morality, viz. Juftice, Purity, Tempe- rance, &c. Phil. iv. 8. Whatfoever Things are pure, &c. p. 56. SERMON XXVII. Chriftian Morality, viz. Chaftity, &c. Phil. iv. 8. Whatsoever Things are pure, &c. p. 80. A 2 S E R- ... . S E,R M O N XXVIII. Chriftian Morality, viz. a lovely Carriage, lie. Phil. iv. 8. Whatjoever Things are lovely , &c. p. 9 2. SERMON XXIX. Chriftian Morality, viz. rhings of good Report, &fc. Phil. iv. 8. Whatfc . of good Report, S E R M O y XXX.' i. Courage and Honour-, or, Vertue and Praife, Pbih iv. 8. If there be any Ferine, and if there be any Praife, &c. p. 135. SERMON XXXI, XXXtl. Holy Fortitude, aria Remedies againfl Fear, j Cor'.' xvi. 13. Stand faft in the Faith ; quit you like Men ; be pong. p. 152, 173. SERMON XXXIII. The uhiverfal Rule of Equity, Matt. vii. 12/ /#/ Things whatfoever ye would that Men fhould do unto you, do ye evenfo unto them , for this is the Lam and the Prophets. p. 199. SERMG|XXXIV, XXXV, XXXVI. The Atonement of Chrift, Rom. iii. 25. Whom God hath f el forth for a Propitiation. p. 222, 242, 267. SERMON XXXVII, XXXVIII. The Chriftians Treafure, 1 Cor. iii. 22. All Things are yours. p.- 289, 310, SERMON' XXXIX. The right Improvement of Life. XL. The Privi- leges of the Living above the Dead. XLI. The Death of Mankind, both Sinners' and Saints, im- proved. XLII, The Death of Kindred improved. XLIII. Death a Blefling to the Saints, 1 Cor. iii. 22. Whether Life or Death, all is yours. p. 332, &c. sermon' xliv. The Doctrine of the blcffed Trinity, and the Ufe of it in our Religion, Eph.'ii. 18. Through him we both have Accefs by one Spirit unto the Father. p. 447- S E r* ( « ) . SERMONS Various SuhectL &c. J THEOLC V O L. if SERM ON XXIII. Chriftian Morality^ -'ipiz Gravity, De- Philip, iv. 8. tVhatfoever Things are hone/iy or grave, fife. think on thefe Things. Qax aijutv!zt &c. SINCE the Translation of the Bible into the Englijh Tongue is fo excellent a Performance in jt felf, and fo neceffary a Service to the Church ; I feel a fenfible Regret, whenfoever there is occafion to complain of it, or to correct it. In the main, I may venture to fay boldly, it teaches us all the necefury Doctrines and Duties of Chnfti- Vol. II. £ anity 2 Chrijtian Morality, v\2, Vol. ll0 anity in a very ample and compleat manner, and fets them in an evident Light : And what the Spirit of God fpoke in ancient Times in Greek and Hebrew, is fufficiently manifested to us for our Salvation in the Englijh Bible. But in this Part of the Verfe, which I am now to difcourfe of, the Word which we render honejl, is not fo well tranflated as I could wifh ; for Honefly is contained in the Words true and jujl, which go be- fore, and follow my Text. But the Greek azuvU, more properly Signifies, grave, decent, or venerable ; and fo you find it in the Margin, which will often- times help you, when the Word in the Englijh Text is not fo exprefiive of the original Senfe. The fame Word rtpric is render'd grave in Several other Places pf Scripture : 'Tis three times fo expreffed in the third Chapter of the firit Epiftle to Timothy* ver. 8. The Deacons mujl be grave. Ver. u. Their Wives alfo muft be grave* Ver. 5. A Biftjop mufl have his Children in Subjection with all Gravity. 'Tis a Word that is ufed \rrGreek Authors to je- prefent the Character of an aged Man, a Philosopher, or a Magijlrate, "among the Heathens. It carries in it the Idea of an honourable Gravity, and a venerable Decency of Behaviour ; and this is what the Apoftle recommends to the Practice of Christians. ' 1 is as if he had faid, " The Character of every common " Chriftian mould have fomething in it fo honourable, ** as may command a fort of Veneration and Refpetl " from all Perfons they converfe with, as much as mov\ct, not agree- able to our Profeffion. Foolifh Talking and Jefling are here forbidden, as well as Filthinejs. By foolifh Talking, we may fuppofe fuch fort of Language to be intend- ed, from which it is impoffible any Profit or Ad- vantage mould arife to a wife or a good Man. And by Jtfting, the Apoftle here defigns fuch fharp and biting Jefts that wound the Reputation of a Perfon concerning whom they are fpoken. Such a Turn of Wit, as the original Word fignifies, that at the fame time wounds a good Name, and gives a bitter Re- proach. Not that every thing pleafantly fpoken is fuppofed 8erm. XXIII. Gravity, Decency, Sec. 7 fuppofed to be unlawful j or that the Apoltle any where forbids all manner of Mirth and Jejling in Con- verjation ; for there are proper Times and Seaions for fuch fort of Difcourfe : And there may be valua- ble Ends in it too, when 'tis innocently ufed, on pur- pole to recreate Nature, and refrelh the Mind. And how far this may be indulged, I fhall haveoccafion to fpeak toward the End of this Sermon. III. Another thing that is included in this Word Gravity, is Honour and Decency in our whole Deport- ment and Behaviour. Each of us fhould be careful to maintain our publick Character as a Chriftian, with a due Senfe of the Dignity of it. Chriftians mould be afhamed to debafe the Powers of their Nature, to praclife any thing that is fordid and unworthy ; nor make the Members of their Flefh, nor the Facul- ties of their Mind, Slaves to that which is ridiculous or foolifh. How unbecoming is it to fee a Chriftian fpoil his, Countenance, and disfigure a human Face, by prac- tifing all the wild and wanton Grimaces of Folly and Madnefs ! To fee Man, who is made after the Image of the Son of God, diflort his Body in the moft an- tick Poftures, and give up all the Honours of his Nature to bale and fenfelefs Merriment ! Surely the Duties of Chriftianity lead us to nothing below the Dignity of Man. Here I would not be miflaken, nor*do I pretend that the Gofpel requires fuch a conftant Solemnity of Countenance and Language, as though we were all Preachers, or always preaching. There is no need to put on ferious Airs at all times : We are not bound to, banifh Mirth when we become Chriftians. Laugh- ter is a natural Action, and the Faculty was not given to Mankind in vain, nor is the Exercife of it for-» iaidjden for ever. B 4 J1* 8 Chrijiian Morality y viz. Vol. II. The chief Ends of it feem to be thefe two ; ei- ther to recreate animal Nature by Exprefiions of Mirth, or to put Folly out of Countenance, There may be Times to recreate Nature, to un- bend the Spirits from Bufinefs, and to indulge Mirth among our Friends. The wife Man affures us, There is a i!;?>e to laugh as well as to mourn. There are Times proper for Weeping, and fome Perfons may Ji ve Ti mes f .r Dancing too, Eccl.'m. 4. And in the 19th Vcrre of the loih Chapter, the fame divine "Writer fays, A F'afl is made for Laughter. At the rrju.ua] Entertainment of Friends, we may be merry and noi fin. Our huly Religion only demands this of us, that we confine our MiHb within the Limits of Virtue ; and take heed left when we give a Loofe to the fprightly Powers of animal Nature, we mould ti anigreis rhe Rules of Piety, or trefpafs upon Things facred. Another Purpofe for which Laughter was made, is to reprove andpunijh Folly, and put Vice out of Coun- tenance. There are Seafons wherein a wfe Man or a Chrifiian rnav treat fome criminal or filly Cha- racters with Ridicule and Mockery. Elijah the Pro- phet condefcended thus to correct the Priefls and Woifblpvers of Baal ; but this fort of Converfation muft by no means be the Bufinefs of our Lives, and the daily Work and Labour of our Thoughts and pur Tongues. 'Tis the Heart of a Fool that is in the Huufe of Mirth, for he would dwell there continually, Ecclef vii. 4. If we are always affecting to throw our fome Turns of Wit upon every Occurrence of Life, and tack on a Jeft to every thing that is fpo- ken i if we interline all our Difcourfe and Conver- sation with Merriment, Banker and Joking, 'tis very unworthy of that Gravity and Honour that belongs to |he Chr-ftian Life. The Second Head of Difcourfe which I propos'd, is to prove, that the Light of Nature, or the Law of Reafon% requires fomething of this Gravity of Speech and Behaviour j Serm. XXIII. Gravity, Decency, &c. 9 Behaviour , and this is manifeft, if we confider the Nature of Man in Oppofition to the Brute that pe- rifhes, or the Growth and Age of Man in Diftinctior* from Children and Babes. 1. If we confider Man in Oppofition to the brutal World: Man, who has a rational Soul, fhould act conformable to that fublime Principle within him, and not devote himfelf to a Life of fantaflick Hur mour, or content himfelf with the Character of an everlafting Trifler. What a poor and contemptible Account is it of any Perfon to fay, he is ^walking Jeft, a meer living Trifle ? His Thoughts are made up of Vanity and Emptinefs, his Voice is Laughter, and his whole Life is compofed of Impertinences. There is a fort of Perfons in the World who ne- ver think well of themfelves but when they are drefs'd in gay Attire, and hope to command the Refpect of Mankind by fpreading abroad their own fine Fea- thers. Their Raiment is the brighteft and belt Thing that belongs to them, and therefore they af- fect to (hew it. There is another fort of Men who value themfelves upon their merry Humour, and that they can make their Company laugh when they pleafe. But the more refin'd and rational Part of the World value all thefe Creatures as they do Pea- cocks, or other Animals that imitate the Voice and Actions of Man. They ufe them as an Entertain- ment for their Eyes or their Ears, to give a Fit of Diverfion, or to pafs away a merry Hour. We ge- nerally look upon this kind of People as very worth- lefs Things, as fomething beneath our felves, and as finking below their own Species. We feldom conv^rfe with them upon the Level, or to attain any of the nobler Purpofes of Life. We only borrow their Wit, or their Folly, their Humour, or their Finery, for a Seafon of Amufemenr, and juftly defpife th.m when the laughing Hour is at an End. Reafon ic felf tells us, that human Nature was madeiur fome- thing io ChHJiian Morality, viz. Vol. IL thing greater and better, for Contemplation and Acti- on much fuperior to what thefe trifling Creatures are acquainted with. Again idly, if we confider Man as he jlands in Di- JlincJion from Childhood, furely a more grave and fo* lernn Carriage becomes him. Children are pleafed with painted Toys •, gaudy Garments and founding Trifles are their chief Delight. They are entertain'd with little Impertinences, agreeable to their Igno- rance and the Weaknels of their Age: E>ut 'tis a Shame to a Perfon of well grown Years to practife the Child for ever. He that devotes himfejf to a Life of ufelefs Idlenefs, and treads round the Circle of perpetual Mirth and Amufement, without Profit to himfelf or the World, is but a Child in longer Garments, or an Infant of larger Size. The third general Head leads us to confider, what forcible Arguments Chriflianity furnifhes us with to prac- life this Sobriety, Gravity and Decency of Behaviour : And I fhall throw them all into a few JLxpoftula- tions. i. Do we not bear the Name of Chrift, a facrecj and a venerable Name ? And fhall we caff Difgrace upon it by any thing that is mean and difhonourable ? Do we not profefs ro be the Followers of a crucify'd *fefus, to be Difcipies of the Crois ? But wherein do we follow him, it we fpend our Days in Mirth and Trifling ? His Conduct was all holy and heavenly, and we can never look like his Difcipies, if our Con- verfation favour cf Earth and Vanity. What a noble 5implicity runs through all his Speeches, through all the Actions and ihe Behaviour of our bleffed Lord ! And how little do we imitate him, if we fondly pur- fueall the gay Follies of Life in our Drcfs, in our Speech, and in every thing we do ? No Glarings of affected Wit, nor infipid Pertnefs, can add any thing to our Character as Cnriftians. 2. Let Serm. XXIII. Gravity, Decency, &c. 1 1 2. Let us remember that we are the Sans and Daughters of the mofi high God. We profefs to fe- parate our felves from the Triflings and Imperti- nences of this World, as well as from the Impiety and Guilt of it. Come out from among them, faith the Lord, and 1 will be jour Father, and ye /hall be my Sons and my Daughters, faith God Almighty. Sureiy the Children of a Prince mould behave with Solemnity and Ho- nour, when they are in the midft of the lower Or- ders of Mankind ; and the Children of the King of Heaven fhould remember the Dignity of their Birth, and their high Relation, when they are converfanc among the Sons of Earth. Their Carriage indeed fhould not be proud and haughty to the Men of this World •, Jefus the only begotten Son was meek and lowly : And there's a facred Art of maintaining a divine Humility among the meaner! of our Fellow- Creatures, without indulging the Practice of any thing mean and ridiculous. Our blefled Lord was a Companion q{ Fifhermen, but not of Mimicks and publick Jejlers. 3. Let us think again, that we are bought with an high and valuable Price ; we are redeemed, not with corruptible things, as Silver and Gold, but with the pre- cious Blood of Chrift, as of a Lamb without Blemi/h and without Spot, 1 Pet. i. 17, i#. And what is it that we are redeemed from ? 'Tis from this evil World, and from a vain Converfation. The Son of God has loved us, and wafhed us in his own Blood, and fhall we defile thefe Souls of ours with the Meannefles of this Life which Chrift has cleanfed in fo rich a Laver ? He has made us Kings and Priejls unto God and his Fa- ther. Let us now and then ask our felves and en- quire, Is our Language and our Behaviour becoming fuch illuftrious Names, fuch Titles, fuch Honours, as are put upon us by the Father and the Son ? 4. Again, Let us review our Profejjion ; What is our Calling ? What is our Defign ? What is our Hope ? Are we not bom from above ? Are we not Pilgrims * and 13 Chriflian Morality, viz. Vol. II. and Strangers nere ? Do we not profefs to feek a better Country, that is, an heavenly 3 Do we not live for Heaven and Immortality ? How unbecoming is it then for Cnriftians to be perpetually light, and vain, and frothy? How unbecoming our holy and heavenly Calling, and our everlafting Hopes ? If we are Children of the Light and of the Day, let us not live as though we bdong'd to the Night and Dark- nefs : Let us not fleep, nor trifl- as others do, but 'watch and be fober. And efpecially if our natural Temper be fanguine and fprightly, and incline to aflume vain Airs, there is more need of conftant Watchfulnefs over the Heart and Life, and a Bridle upon the Tongue, left we fliould fpeak Indecencies, and be guiky of Folly and Madnefs, Here this Sermon may be divided. The lad Thing I defign'd, was to propofe fome Di- rections in order to cure the Levity of the Mind, and to maintain [uch a decent Gravity in the Courje of our Life as becomes the Go/pel. Direct. I. Let us meditate often on the mojlfub- lime and the mojl awful Parts of Chrijlianity ; and thro* the Affiftance of the Spirit of God, thefe will be effectual Guards againft this Vanity of Temper. The fublime Truths of Chrijlianity demand our fre- quent Review. Let us often rife high in our Thoughts, and let our Faith look far backwards to the eternal Ages before this World was. Let us contemplate the Love of God the Father, in contriving our Sali- vation, before he ftretch'd abroad thefe Heavens, or laid the Foundations of this Earth. Let us think of the Condefcenfion of his Mercy, when he chofe fallen perifhing Sinners to be the Objects of his ever- laftincr Love. Let us dwell upon his Companion to Man, when he appointed his own Son to take Flefh upon him, and to become our Mediator and Sacri- fice. Serm. XXIII. Gravity, Decency, &c. 1$ fice. Let us furvey with holy Wonder the various Glories of the Son of God, by whom and for whom all things were made, who upholds all things by the IVord of his Power, and who is the exprefs Image of his Fa- ther. Let us behold him confenting to hide all thefe Honours behind a Veil of Flefh and Blood, walking the Streets ofjerufalem, and travelling on Foot thro" the Villages of Ifrael, attended with a few poor de- fpicable Men, or furrounded wkh the Reproaches of the blafpheming Jews. Let us look upon this il- luftrious Perfon, who was adored by Angels, yet un- known and unglorifitd among the Sons of Men, and humbled even to Death and the Grave ; then gaze on him rifing again from the Dead, and declared to be the Son of God with Power, exalted at the Right Hand of the Majefly on high, and ruling all the Milli- ons of Inhabitants of the vifible and invifible Worlds. Surely if our Souls were inur'd to the Meditation of fuch iublime Wonders as thefe, we mould not eafily immerie our felves in Trifles and Fooleries. Again, Let us meditate on the more awful Do* cfrines, the more folemn and dreadful Truths of our Re- ligion, and thefe will bean effectual Reftraint to a vain Temper of Mind. Let us think on thejujiice of God manifefted in the Deftruction of Sinners in all Ages, when it appear'd in a prodigious Flood of Water, and with a Deluge of Ruin teftified a- gainft the Wickednefs of the old World ; and when it came down in flaming Fire upon Sodom and upon the Cities of the Plain. Let us meditate on the Wrath of God, that has been revealed in numerous In- stances againfi all the Ungodlinefs and Unrightsoufnefs of Men. Let us contemplate that divine and fevere Ju~ ftice, that appeared in the Sufferings and Death of God's own Son, when it pleafed the Father to bruife him, and to make his Scul an Offering for Sin. Let US think of his Agonies in the Garden, and on th« Crofs, when he bore the Weight of our Iniquities, and flood in the Place of Sinners. Let us lend our Thoughts 14 Chriftlan Morality, viz. Vol. II. Thoughts down to the Regions of Death and Hell , and behold the fallen Angels bound in Chains of Dark- nefs, and groaning under prefent Torments, yet •waiting for the Day of greater Vengeance. Let us think with our (elves what Millions of our Fellow- Sinners, the Sons and Daughters of Adam, lie there banifh'd from the Prefence of the Lord, and tor- mented with Fire in their Confciences without Re- medy, and without Hope, and fay, Why are not we there too ? Let us often look forward to the awful Moment of our Death, and the Time of our Departure from all the flattering Scenes of this prefent World. This will put a Damp upon the vaineft Mind, and hang with a painful Weight upon the Sons of Mirth and Le- vity. This will be a Means to reftrain us from that foolifh and trifling Behaviour, which otherwife our Tempers might incline us to : And let us remember the folemn Hour when we mufi ft and before the Tribunal of our Lord Jefus Chrift, diverted of all thefe gaudy Shews of Life, in which we are now ready to pride our felves, and there we muft receive a Sentence without Repeal, which fhall fend us to Heaven or to Hell at once, and fix our everlafting State. Thefe are Terrors or Glories too folemn to be trifled with ; thefe are Thoughts that will hold our Souls awake and ferious -, this will preferve that Gravity of Mind which becomes a Chriftian, and keep us in a pre- pared Temper to fulfil prefent Duty, and to wait the final Event of all things. ■S" Direct. II. If we would maintain that venerable Decency in our Frame of Spirit, and in our Deport- ment, which becomes the Gofpel, let us fet our j elves about fome ufeful Employment for the Service of God, or our Fellow-Creatures, or for our own bejl Improvement. Jf Satan find the Mind empty of Thought, and the Hands void of all Bufinefs, he will be ready to fill them with Temptations to Iniquity and Mifchief :. And oerm. XXIII. Gravity, Decency, he. i$ And the Triflers of this World will be ready to feize upon fuch a Perfon as a fit Partner for their Imper- tinences, and allure him into Follies beneath the Dig- nity of human Nature, and the Character of a Chri- ftiam I have often pitied fome of the Defcendants of ho- nourable and wealthy Families of both Sexes, the Unhappinefs of whole Education has given them nothing to do, nor taught them to employ then- Hands or their Minds : Therefore they fpend their Hours in Jduntering, not knowing whither to go, and are at a lofs what to do with themfelves to wear their Life away. Upon this Account they give themfelves up fometimes to the mean and fcandalous Pleafures of the loweft of the People, and fpend their Hours in Chattering and vulgar Merriment. They make the Bufinefs of their Drefs the Study and Labour of half the Day, and fpend another Part of it in trifling Difcourfe and Laughter, and in fcatter- ing Jefts and Scandal upon their Neighbours or Ac- quaintance. All thefe Pieces of Folly and Immora- lity would be rectified, if they would but find out for themfelves fome daily and proper Bufinefs to be employ*d in. King Solomon at his leifure Hours ftu- died natural and moral Philofophy, he difcourfed of the Nature of Vegetables, from the Cedar to the H\JJbpy and of Beajls, Birds, and Fijhes •, befides his Proverbs and Rules of Prudence for the Government of hu- man Life, 1 Kings iv. 32. &c. Sc. Paul, when he was not employed in his facred Work, yet he would not be idle ; and having no need to fludy for his Ser- mons which he had by Infpiration, therefore he wrought with his Hands at 'Tent-making, and main- tain'd himfelf by it : Not, fays he, becaufe we have not Power to eat your Bread while we teach you the Gofpel ; but to make our f elves an Example to you. See Afts xvi'u. 3. and 2 Tbejf. hi. 8, 9. And good Dor- cas, when (he had no Bufinefs of her own, made Coats and Garments for the Poor, Afts ix. 36, 39. Such 2 honourable t6 Chr ifti an Morality, v'\z. Vol.IL honourable Examples as thefe deferve our Imita- tion. Direct. III. Let us keep nftrift Watch over our fehes when we indulge Mirth, and fet a double Guard Upon the Seafons of Recreation and Diver tifement. The Rules of Religion do not fo reftrain us from the common Entertainments of Life, as to render us melancholy Creatures, and unfit for Company. There is no need to become rrieer Mopes or Hermits, in or- der to be Chrijiians. The Gofpel does not deprive us of fuch Joys as belong to our Natures, but it re- fines and heightens our Delights. It draws our Souls farther away from mean and brutal Pleafures, and raifes them to manly Satisfactions, to Entertainments worthy of a rational Nature, worthy of a Creature that is made in the Image of God. The innocent En- tertainments of Life are not utterly forbidden to Chri- ftians, but are regulated by the Gofpel. When we have confider'd and found them to be lawful, then they are to be regulated thefe two ways. i. All our Recreations and Divertifements muft have fome valuable End propos'd. 2. We muft diftinguifh the proper Time and Sea- fon of them, and confine our Diverfions tothatSea- fon. i. They mu/l always have fome valuable End propos'd. The chief and moft ufeful Defign of them is to make us more chearful and fitter for fome Hours or Days of Ser- vice afterwards. Recreation muft not be our Trade or Bufmefs, but meerly ufed as a Means to prepare us for the valuable Bufinefles of Life. The Scripture indeed tells us, that of every idle Word that Men fhall fpeak, there fhall be an Account given in the Day of Judgment, Matt. xii. 36. And much more of idle Hours and Aft ions. But this doth 1 not Serm. XXIII. Gravity^ Decency, &c." ly not utterly exclude all manner of Recreations, or all Words of Pleafantry, which may be innocently and properly ufed upon fqme Occafions ; but whatsoever Words, whatfoever Converfacion, whatfoever fore of plcafurable Entertainments, we indulge our felves in, which have ho valuable End, no ufeful Defign in them: Thefe will bear but an ill Afped: before the Judgment-Seat of Chrifi. We mall not be able to give a tolerable Account of fuch idle Words or Hours ar. that Day : and 'tis the Judge himfelf who tells us fo, and adds his Amen to it. . 'Tis proper mqre efpecialiy for Perfons that are of a melancholy Temper, or that have perhaps been overwhelm' 'd with fome bodily Difeafes, or overloaded with fome Sorrows, or Cares, or Bufinejfes of Life, to give themielves a little Loofe or Diverfion now ana then in delightful Converfacion, or other Recreations and Exercifes. Thefe may be as ufeful as a Glafs of Wine to refrefh Nature, to make the rfeart glad, and the Spirits lightfome ; for they tend to fit this) animal Body of ours for better Service to the Soul in future Duties that God calls us to : And fo long as we confine our Recreations to this Defign, and keep this End in view, our Words of Pleafantry in private Converfation, and even Our Recreations and Diverfions that are more, publick, may be agree- able to the Mind and Will of God ; for 'tis his Will, that our whole Nature, Flefli and Spirit, mould be kept in the titteft Frame for Duty. And lome Natures are fo conftituted, that they will hard- ly be kept in a Temper fit for Duty, without fome JDevertifements and Recreations. Where this there- fore is the End, thefe Practices can't be called idle* that is, impertinent, and to no Purpofe. But where no reafonable Defign is propofed, Sports and Merri- ments are hardly to be derended, for all rational Creatures ought to act with a View to fome valued able End. "Vol. Jt. C i. Another i8 Cbriftian Morality viz. Vol. II. 2. Another Regulation which ought to be given to all our Diverfions, is this ; We Jhould narrowly watch, left the 'lime of our Recreations intrude upon the Hours and Seajons of Bufmefs or of Religion. There is a Time to laugh, the Wife Man tells us, as well as a Time to labour or to pray ; but Laughter muft be confin'd to its proper Place and proper Time, and not intrench upon the Seafon where Affairs of bigger Importance, and tyTatters of grave and ferious Con- fequence mould be tranfacled. Confcience has fomething to do in Matters of Re- creation as well as in our religious or civil Affairs : And as it can never be lawful to rob God or our Fa- milies of any of the Time that mould be devoted to their Service, on purpofe to lay it out in Diver* lion, fo neither is it by any means proper to let the Seafons of Diverfion come too near the Seafons of Wor- fhip. When a Loofe is given to all the natural Powd- ers in Mirrh and Pleafure, they are not fo eafily re- collected all at once for the facred Service of Re- ligion. Nor mould we run haftily away from the Duties of Worfhip, and plunge our felves into the Midft even of innocent Merriment ; for this would look as though we were weary of Devotion, and longed to be at play. A wife Chriflian will divide his Times aright, and make all the Parts of his Conduct to fucceed one another in a decent Order. Befides, the Hours of Recreation Jhould not be multi- plied by thofe Perfons who have leaft Need of them ; fuch are Perfons of a chearful and healthy Conftitution : And they will be ufed more fparingly by Chriftians of maturer Age, and longer Scanding in Religion. As a Child grows up toward Man, he leaves off the Impertinences of Infancy, and the Sports and Trifles of Childhood ; and as a Man grows up more and more toward a perfect Chriftian, his Methods of Plea- fure will be changed from light andgtf)', to that which is grave and (olid. 2 To Serm. XXIII. Gravity, Decency, &c. 19 To conclude this Subject, I would mention only one powerful Motive to preferve Chriftian Gravity, and that is, that hereby the Temper of your Spirit will be letter prepaid for every religious Duty, whether it be Prayer or Praife, and better fitted to meet every Pro- vidence, whether it be profperous or afflictive : Whereas thofe who perpetually indulge a merry Temper of Mind, when a profperous Providence at- tends them, they are tempted to exceffive Vanity and carnal Toy •, their Hearts are not filled with Thank- fulnefs to that God from whom their Mercies come, being too thoughtlefs and regardlefs of the original Donor On the other hand, when Afflitlion fmites them, they are in danger of defpifing the Strode ot the Rod, nor does the Correction of their heavenly Father make fo deep and ufeful an Impreffion upon their Spirit as it ought to do. - m When in the Courfe of our Lives we maintain iucn. a crrave and compofed Frame as becomes a Chriftian, we find our Hearts more ready for all the Duties of Worfhip : We are prepared to receive evil Tidings as well as good, and to attend on the Will of God in all his Outgoin8s of P™vidence : We are ready to receive Mefiages of Sorrow, or the Summons ot Death for we are ftill converfing with God > we keep the invifible World in the Eye of our Faith : And our Spirits are ready prepared to depart from the Flefh, and to meet our God and our Saviour in the unknown Regions ot Light and Immortality. SER- 26 Chri/lian Morality, viz. Vol. II. ■ ■■ ■ ■ 1 — L. SERMON XXIV. Chriftian Morality, viz. Juftice, Isfa Philip, iv. 8. Whatfoever things are true, whatfoever Things are honefl, or grave* whatfoever Things are juji think on thefe Things. "Octet lart £i')tai ' ■ - . • — 'they Serm. XXIV. Juftice, &c. 25 they are fet as Elders, if they rule well. I mention thefe Hints but very briefly, and for the mod Part, in the Language of Scripture, as Inftances wherein thefe Characters of Superiority demand Honour and Duty from Inferiors. I grant there may be other Obligations to refpect and honour our Superiors in fome of thefe Cafes, befides the mere Law of Jujlice : but this Law of commutative Jujlice that I am now treating of, obliges us to it. The Light of Nature and Scripture both fuppofe and oblige Parents to take care of their Chil- dren, to advife and inftruct, nourilh and provide for them •, therefore Obedience and Honour becomes their Due. The Command of Submiflion given to Subjecls, fuppofes and obliges Princes and Rulers to protect and defend them from all Injury. The Pre- cept of cheerful and willing Obedience given to Ser- vants, fuppofes and obliges Majlers to do the fame things unta them ; that is, to treat them with Good- will, and chearfully give them their Food and Clo- thing, or their Wages and Hire, Eph. vi. 9. Na- ture and Scripture fuppofe Miniflers and Teachers to be capable and willing to give good Advice, Counfel, and Inftruction to thofe who are younger, or who ac- cept of their teaching ; therefore let Refpect and Honour be paid where it is due. 'Tis the Foundation and Rule of commutative Ju- jlice in all thefe Inftances, that whilft Inferiors are obliged to pay due Regards to thofe that are a- boye them, the Superiors are equally obliged to confer thofe Benefits on Perfons of a lower Chara- cter, which the Law of God, and the Light cf Nature require •, but fome of the Cafes I have men- tion'd, will fall in naturally under the following Par- ticulars. II. Another Inftance of commutative Juftice, is the particular Kindnefs that is due to near Relations. This is a very Uamiful and a pleafanc Part of Life, where .,.,.■ •■> 1C 26 Chrijlian Morality, viz. Vol. II. it is well managed, this affectionate and delightful Exchange of good Turns one for another. Now that, it is due to near Relatives, according to the Appointment of God, will be made evident in this manner. God, the great Creator of all Things, could have produced all Men immediately by his own Power, and have made them arife up in feveral Succefllons of Time, without fuch a Propagation or Depen- dence one upon another, if he had pleafed ; and then there would have been none of thefe tender and en- gaging Relations of Father, Son, and Brother. But the wife Creator hath ordain'd otherwife ; he hath appointed fuch Methods for the Building of Fami- lies, and continuing Mankind in the World, as binds every Soul of us by the Ties of Nature to one ano- ther. Acls xvii. 26. Of one Blood hath God made all the 'Nations of the Earth. And thofe that are nearer ' a-kin to one another, efpecially in the fame Family, as Brethren and Sifters, ought to look upon them- felves under more peculiar and mutual Obligations to do Kindnefles to each other in the firft Place, ac- cording to their Capacity. 'The Obligation lies on each Party, becaufe it lies upon the other. My Brother is bound to love and help me, therefore it's my Duty to help and love my Brother : For a Brother is born for Adverfity, Prov. xvii. 17. *Tis the fovereign Will of Heaven, that there mould be fuch near Re- lations, who fhould be bound by the Law of Crea- tion and Duty to protect, to fupport and afiift one another in a Time of Adverfity : This is the Defign of God the Creator, in the Courfe of his Providence, in his Subdivifion and Propagation of all the Fami- lies of the Earth. And as it is a Piece of Juftice to confer this mutual Help which is due to near Relations, fo there is fome- thing of Juftice too in our diftinguifhing Acts of Kind- nefs and A Alliance according to difference of Necejfi- ty> and according to difference of Merit. I cannot believe Serm.XXIV. Juftice, &c. 27 believe I am bound to love or ferve every Brother, or every Sifter, with equal Degree of Affection and Kindnefs, whatfoever their Character be, whether virtuous Or vicious: Nor to beftow equal Benefits up- on them, where there is not equal Necefiity ; his can never be of a divine Appointment. And tho* there is fome Duty, fome Kindnefs, fome AfTiftance always due to thofe that are our near Relatives, yet this very Rule of Jufiice obliges us to give more Re- fpect or Love to thofe that are in themfelves more honourable and worthy, and thofe who merit more at our Hands, may reafonably expect it. This will further appear from the next Particular. III. Another Jnftance of Juftice is, Love to thofe. that love us, and Gratitude to thofe that have done us good. Thofe that have been ferviceable to us in the Concerns of our Souls, or our Bodies, demand Kind- nefs from us, and Returns of Service, according to their Benefits, and our Capacity. Let us firft take notice of the Gratitude that is due for fpiritual Benefits. The Chrifiian Galatians, who were converted from Idolatry and Beathenijm, and reconciled to God by the Preaching of St. Paul, had fuch a powerful and penetrating Senfe of their Obli- gations to him, that if it were pojfible, faith the Apo- ftle, / bear jfou record, ye would have plucked out your own Eyes, and given them to 7r,e, Gal. iv. 15. And when the fame Apoftle writes to Philemon, who was converted to the Faith by his Miniftry, he gently infinuates the Obligations he was under ; tho* I do not think proper to tell thee, faith he, how thou owefl unto me even thine own felf, Ver. 19. St. Paul fpeaks upoa this Principle in many Places of his Epiftles. 1 Cor. ix. 11. If we have fown unto you fpiritual Things, is it a great thing if we fhould reap your carnal Things ? And when he gives an Account of the Contribution which the Chriftians of Macedonia and Achaia made for the poor Saints at Jerufalem, he expreffes himfelf thus : Z% Chrijlian Morality ; viz. Vol. JI. 7/ bath pkafed them verily to make this Contribution, and t})eir Debtors they are : for if the Gentiles have been made Partakers of their fpiritual Things, their Duty is alfo to minifter unto them in carnal Things ; becaufe it was from the Jews that the Gofpei firft came forth, and was preached among the Gentiles. There is fome fort of Gratitude due alfo to thofe who by their Writings, or more efpecially by their Converfation or Inft ructions, have improved our Uy- derflandings, and added to our Knowledge in things na- tural 9r moral, as well as divine. There are fome Perfons in the World, who have advanc'd their In- tellectuals in a very fenfible manner, by the Compa- ny of their Friends, but they have fo much of Pride and Self reigning in them, that they refufe to ac- knowledge it : They would fain have the World be- lieve, that 'tis the rich Soil of their own Under- standing has produc'd this Harveft of it felf : They are ambitious and fond to have it thought, that their Notions are all their own. Though they plumed themfelves with borrow'd Feathers, they a.re unwil- ling to confefs whence they received them, and pre- tend they are owing to Nature only. But Pride is a fecret Vice, and a curfed Spring of Injuflice in more Inftances than one, as I fhall fhew hereafter. After the Benefits beftow'd on our Souls, we ought to confider what is due to thofe that have ferved our Bodies, or our natural Life. Thofe that have healed our Difeafes, that have faved us from imminent Dan- gers and Calamities, or prefent Death ; thofe that have fed or clothed us, or fupported Life when we were poor and deftitute ; All thefe deferve particular kinds of Remembrance, and due Returns of Service. Thofe that have either vindicated our Honour, or encreafed our Reputacion, and fpread our good Name in the World, ftand entitled alfo to fome agreeable Returns of Benefit. Don't let us im agine then, that Gratitude is a meer Heroick Virtue, that we may pay or not pay at our Pleafure •, Serm. XXIV. Juftke, Sec. 29 Pleafure ; for Nature dictates it to us, as a Piece of ftritl commutative Jujlice, and Equity of Dealing be- tween Man and Man. We may be very properly faid to treat our Neighbour unjuflly, if we refufe to ferve him again, who hath firft ferved us, when his di- ftrefs'd Circumftances fhall require our Afliftance. There are fome Cafes indeed wherein the Perfon who is obliged by his Neighbour's Kindnefs, cannot pofiibly make a Return equal to the Benefit receiv'd, without ruining himfelf and his Family, or expofing himfelf much more than his Neighbour did to ferve him. There are Cafes wherein the Perfon who hath obliged us, may over-rate his Kindnefs, and under- value all our Acknowledgments : He may require mod unreafonable Returns, and think he is never fufficiently recompenfed. There are Cafes alfo where- in the Benefactor may repent of his paft Services, may endeavour to take away the Benefit bellowed, may without Reafon commence a refolute Enmity, and do what in him lies to cancel all former Obliga- tions : In fuch Circumftances as thefe, the Obliga* tion of Gratitude may'be diminiflic d, and perhaps may ceafe altogether. And though fometimes, in thefe very Cafes, there may be high and heavy Charges of Ingratitude brought by the firft Benefactor againft a Perfon of a very grateful Mind ; yet thefe Accu- fations may be utterly unjuft in the Sight of God, who knows and weighs all Circumftances in a righ- teous Balance. But where no fuch Bars are laid in the Way, it is" evident that the Pralliceof Gratitude, and a mutual Return of Benefits, is but a Piece of natural Jujlice. The very Publicans and Sinners do good to tbofethat do good to themi Matt, v. 46. Luke viii. 32. IV. Another Piece of Jujlice is, the Payment of the full Due to thofe whom we bargain or deal with, whe- ther the Contrail he mad$ formally in Words, or implied in the Nature of Things, according to the Cujloms of Man- kind, 3o Chriftian Morality, viz. Vol. IL kind. And under this Head, not only thofe who buy and felly who lend and borrow ; but all Ranks and Degrees of Mankind, who have any Commerce with each other, are included, from the Prince upon the Throne, to the Day-Labourer inj the Highways and the Hedges. The very Notion of commutative Juftice im^YiQs the giving one good thing in barter or exchange for another. And all Commerce amongft Men was originally car- ried on this Way, (viz.) The Husbandman gave Corn, the Grafier Cattle ; the Draper gave Cloth ; the Artificers and Labourers their Skill and Work ; the Prince and rich Man gave Food and Protection ; the Poor and the Subject gave their Attendance and Service: And thus Mankind liv'd by an Exchange of Benefits. But when they found many Inconve- niences arife from this manner of Dealing, they con- triv'd another way of Exchanges, and that is by Mo- ney ; which by univerfal Agreement is made the common Meafure of all things in Contract : And fince that Time, Skill and Labour, Attendance and Services are exchanged for Money as well as Goods and Merchandizes. Now herein confifts the Practice of Juftice, that every one render to his Neighbour that which is due upon the Account of any of thefe Benefits or Conveniences of Life he receives from him. Let us give the fir ft Place to Kings and Rulers in this Difcourfe, as Juftice requires. Though the Di- ftribution of fpecial Rewards and Punifhments may have fomething in it of a diftinct Nature, yet the common Protection which they owe all their Sub- jects, and the Obedience and Tribute which their Subjects owe them upon that Account, are properly a part of commutative Juftice, ■ By their Oath of Ma- giftracy, and by our Engagements of Allegiance ex- preffed or implied, we bargain with them for Pro- tection, and we ought to pay them Tribute. They accept of a high and heavy Charge, and agree to execute Serm.XXIV. juftice, &c. 31 execute the Laws of the Land for the Good of the People : Therefore not only the Purfes, but the Con- ferences of the People are under Obligations to pay Taxes to the Magiftrate for the Support of his go- verning Power, and the Maintenance of his Honour and Authority, that he may the better fulfil the glorious and ufeful Work. This is what the Apo- ftle infills upon, and argues in that known Place, the 13th Chapter to the Romans. Rulers are or- dained of God) not for a Terror to good Works, but to the Evil. The Ruler is the Minifler of God to thee for Good, and he beareth not the Sword in vain ; he is an Avenger to execute Wrath upon him that doth Evil, Wherefore ye muft needs be fubjeel, not only for Wrath% i. e. for fear of his Anger ; but for Confcience-jake, as a Matcer of Juftice and Duty: And for this Caufe alfo pay Tribute. And it is to be noted, the Apoftle puts our Duty in this refpect upon the Foot of Ju- ftice, Ver. 7. Render therefore to all their Dues, that is, whatfoever things are jujl, perform to them ; Render Tribute to whom Tribute is due, Cujlom to whom Cuflom, Fear to whom Fear, Honour to whom Honour, As the Payment of Tribute and Taxes to thofe who undertake our Protection, Defence and Safety, is a necelTary Duty ; fo the Payment of a Salary to a Teacher, of Wages to a Servant, of Money or Mer- chandize to a Trader, of Hire to the Workman, are other Parts of Juftice. Let not the Labourer that hath reaped down your Fields, or wrought in your Ser- vice, go without his Hire, which was a Practice the Apoftle reproached in his Days, James v. 4. The Law of Mofes is very Uriel: in this Matter ; Deut. xxiv. 14, 15. Thou Jhalt not opprefs a hired Servant that is poor and -needy, whether he be of thy Brethren, or a Stranger. To exprefs it in modern Language; whether he be a Chriftian or not, a good Man or an evil Man, let him have his Hire. If he is fo poor that he cannot tell how to provide for himfelf to anfwer the Neceflities of the jErening, then fee thac thou 32 Chrijlian Morality, viz. Vol. it; thou pay him the Hire of the Day, nor let the Sun go down upon it, for he is poor, and Jets his Heart, or oepends upon it. Trefpafs not upon his Poverty by thy with-holding his Due fo long as may turn to his Prejudice 5 let not his Hire, which is detain* d by Fraud, cry againft thee, for the Lord of Hofts, the God of Juftice, will hear the Cry of the Oppreffecf. And not only in the Cafe of a poor Labourer, but in every other Inftance make confcience of paying that which you have borrow'd, or what you owe to your Neighbour, and that not only in full Meafure, but at the appointed Time of Payment : The Time is part of the Contract as well as the Money. , Don'c fay, / intend to be honeft, but I won't pay this Week or this Month. Do not with- hold what is due, and fay to thy Neighbour, Go, and come again^ when thou baft it by thee I VPith-hold not Good from him to whom tt is due, when it is in the Power of thine Hand tb do it. This is forbid by the infpired Preacher Solomon, Prov. iii. 27, 28. Nor is this agreeable to the goldeni Rule of our Saviour^ Do to others as ye would that 6- thersfhould do unto you. V. Help to our Fellow-Creatures in Cafes of great Neceffity, feems to be another Piece of human Juftice, even though they have never done any thing actually for us. We are bound to defend our Neighbour from apparent Injury, fo far as is confiftent with our own Safety $ and fometimes farther too. 'Tis our Duty to direct him in the right way, when he is wander- ing or uncertain. 'Tis a Piece of juftice to warn him of approaching Danger, and to give him fome Afiiftance in cafe of fudden Calamity or Diftrefs at- tending him. "When we fee his Soul, or his Body, or his Eftate, in imminent Hazard, we ought to give him notice of it ; we fhould put forth fome Efforts of Kindnefs for his Security, and pluck him as a Brand out of the Fire. Our own Confcience dictates this 10 us, fince wc ihoyld think it a very reafonable thing Serin. XXIV. Juftice% &c. 33 thing co expect the fame Kindriefs from our Neigh- bour, when we are found in the like Circum- ftances. Can we fuppofe that the Law of God mould ap- point us to lift the Ox or the Afs of our Neighbour out of a Pit, or co reflore bis Sheep to him when going a* Jlray, Deut. xxii. 1. and yet that we are not bound to fulfil the fame Duty of Love toward our Neigh- bour himfelf ? Nay, the Command of Mofes reaches ftill farther, Exod. xxiii. 4. If thou meet, thine Enemy's Ox or his Afs going aft ray, thou fhalt furely bring it back to him again. How much more mould this be pra- &ifed toward the Soul or the Body of a Fellow- Chriftian ? If the Law of Juftice require us to fecure the Cat- tle or Pofleflions of our Neighbour ; furely then we. are obliged to deal as kindly with his Reputation and good Name, which in fome Cafes is the beft part of a Man's Eftate, and is almoft as dear to many as their Health or Life. When we happen therefore into £uch Company as give their Tongues a Loofe to Scandal, and we* hear our Neighbour vilified and reproached, we ought to ward off the Calumny, and to refute the Scandal, where we know that our Neigh- bour does not deferve it. This Piece of Juftice or Duty, to affift a fufjering Neighbour, ariles from the focial Nature of Man, who by the Law of Nature is fo far born for a focial Life,# as to come into the World with this Claim, and under this fort of Obligations ; for a naked ex- pofed Infant may claim the Patronage and Protection of every Eye that beholds him. And where other. Circumftances are equal, thofe who are moft capa- ble of affording Help, feem to be moft obliged. Now if it be a Work of human Juftice to preferve fuch an helplefs Piece of human Nature from Death, furely every Infant grown up to any Degrees of Ca- pacity and Manhood, ought in like manner to efteem himfelf obliged to afford fome Afliftance to his Fel- 4 Vol. II. D Iowa 34 Chrijiian Morality, viz. Vol. II. low-Creatures, according to their Diftrefs, and his Capacity well confider'd and adjufted. Therefore, my Afiiftance or Relief of an injur'd or perifhing Creature, is a fort of Duty to Man- kind, though the Perfon himfelf bean utter Stranger to me : The Hiftory of the good Samaritan in the Gofpel tells me, that in fuch a Cafe every Man is my Neighbour, though he be of a different Nation, Sect, or Party. But when Men are Fellow-Subjects, or Fellow-Citizens, or comb'n'd in any natural, civil, or religious Society, this Rule of Juftice appears with more Force and Evidence -, it ftrikes a brighter Light upon the Conscience, and ought to have more Power upon the Hearr. and Practice •, for Combination into Society is an implicit Contract or Promife of mutual Help under Neceffity. I confefs, feveral of the Inftances which I have mentioned under this fitch Head may be refer r'd alfo to. Charity and Mercy, of which I fhall fpeak here- after ; but for as much as the Light of Nature and the Law of God require thefe benefici.J Actions of Men toward each other, I have here placed them un- der the Head of Juftice. VI. The Jaft piece of Juflice which I fhall men- tion, is Reparation to tbofe whom we have wilfully in- jured, as far as poffible : And this is a certain Duty, whether we have done them Injury in their Souls, in their Bodies, in their Eftates, or in their Repu- tation. If we have led them into Errors or Herefy by our Converfation ; if we tempted them to Sin by our Al- lurement or Example -, if we have folicited their Af- fiftance in any baje or guilty Practices of our own •, we ought ferioufly to employ our bed Powers and Pray- ers toward their Recovery from the Snare of the De- vil : If we have wilfully injured their Health ; if we have blafted their Credit ; if we have thrown a Blot upon their good Name ; if we have defrauded them Serm. XXIV. Jqftk*, &c. 3S them of any part of their Due, or wafted their Sub- fiance, let us know and confider that the Law of Juftice requires us to make what Rejlitution we are capable of: But ftill it mult be done in fuch a man- ner as muft confift with our Duty to the reft of our Fellow-Creatures round about u§. 'Tisa vain thing tQ pretend to be lorry and repenr, that we have done our Neighbour a wilful Injury, or to flatter him with idle Compliments of asking his Pardon, while it 1 es in his Power to repair the Da- mage he fuftains in a way of Confidence with our other Duties, and ye: we obftinately refufe it : Such a Repentance as this cannot be fincere in the fight of God, nor have we any reafon to hope th,at his Juftice or Mercy will condefcend to accept it. We have heard thefe various Injlances of Juftice, this large and particular Account what is due to our Neighbour, in the manifold Relations and Bufineffes of Life. I grant there are feveral Difficulties that may attend fome of thefe Inftances in the particular Practice of them, by reafon of the infinite Variety of Circumftances which may furround our Actions, and the unforefeen Occurrences of human Life. The ftritleft Rules of Equity or Juftice, in fome Cafes, re- quire a Mitigation ; and 't,s impoflible to fay before- hand what fhall be precifely and exactly due to our Neighbour in every new Accident or Occurrence. But a fmcere Love of Juftice wrought deep into the Heart, and a [acred Regard to the golden Rule of Equi- ty which Chrift has given us, will lead us through, moft of thefe Perplexities into the Paths of Righte- pufnefs and Truth. It is time now to have the Qiieflion put clofe to%Qon- fcience ; *« Has this been the manner of our Life ? " Has this been cur Conduct toward ourFellow- " Creatures? Are we CbUdren, and have we paid V all due Honour and Obedience to our Parents? *c Has the Father no caufe to complain that we have V difobeyed his Authority ? Has^he-Ma/forno rea- D 2 " fon 36 Chrijli an Morality, viz. Vol. II.. Ton to fay, that we have fcorned her Advice, or abufed her Tendernefs and Companion ? Are we' Servants have we never wafted the Goods of our Wafter, nor fpent that time in idle Company, in Folly, or in Sin, which fhould have been employ- ed in his Service ? Have we dealt with our Re- latives in the fame Family as becomes a Brother^ a Sifter, or a near Kin/man, and fulfilled the Du- ties to which we were born ? Do we never neglect, to make due Acknowledgments tor Favours recei- ved ? Have we loved thofe that love us, and praclifed the Law of Jujlice and Gratitude to thofe who have refcu'd our Souls and Bodies from Di- ftrefs and Danger, or laid Obligations upon us by peculiar Benefits ? Am I a Trader, and do I pra- dtife {trict Juftice and Truth in all that I buy, and in all that I fell ? Have I been carefully fol- licitous to wrong no Man, to defraud no Man, to, cheat and cozen no Man ? Do I hate the Arts of Faljhood and Knavery ? Have I paid the full Due to all that I deal with, and do I keep the proper Time of Payment, which Contract or Cuftom have appointed ? Have I defended my Neighbour from Injury, and affifted him in the Day of his Diftrefs, as I my felf mould reafonably hope for his Defence and A Hi fiance ? Have I fought to refcue his good Name from Reproach and SI an* der when it has been attacked ? Or have I rather fallen in with Slanderers, and joined in the wilful Scandal ? -Have I honeftly fought to mzkzRejlitu- tion to another where I have been guilty of wilful Injury, and done what in me lies to repair th$ Damage that my Injuftice has brought upon him ? Have I attempted to repair his LofTes, fo far as is confident with the Duties of my other Relations in Life? " Where is the Perfon that can lay his Hand upon his Heart, and fay, I am guiltlefs before God in all this ? Who can warti bis Hands in Innocen- ts, and pronounce himfelf Righteous ? Surely fuch a Dif- Serm. XXI V. Jufiice, &c. 37 Difcourfe as this is, Ihould awaken Confcience to fen- Fible Acts of Repentance and Mourning ; we fhouJd be willing and ready to yield to the Conviction, where the Word of God faftens the Charge upon us, and lay our (elves low before the Throne of a righteous God. " Bleffed Lord God, if thou art ftricl to mark Xi Iniquities, who can ft and "before thee t But there is tl Forgivenefs with thee*, that thou mafft be feared. We " have fail'd in many Inftances of Duty toward our M Fellow-Creatures, as well as toward thee our Crea- ■■ tor : We have neither given to God nor to our " Neighbour the full Due of Love which hy righ- " teous Law requires J We lie in the Dull before *' thee, and betake our felves to the Refuge that is '* fet before us : Jefus the Righteous is our Hope, " he not only paid to God and Man all their Due, M in the Courfe of his holy Life, but he alfo re- M ftor'd that Honour to thy Juftice by his Death, " which we had taken away by our Unrighteouf- *' neffes, O may every Soul of us be forgiven for *' his fake, and created a-ncw in Chrijt "Jefus unto " Good Works ! Amen. " D 2 S E R- 3 8 Chri/lian Morality », viz. Vol. II. SERMON XXV, Chriftian Morality, ztf& Juftice, Jsfc Philip, iv. 8. . Whatfoever 'Things are juft — — think on thefe Things. IF a bare Propofal of the Rule of Duty, and the mention of the various Inftances of it, were fuf- fi ient to periuade Mankind to the Practice ; then I need not prolong my Difcourfe on this Sub- ject of Honejly and Jufiice : For I have already pro- pos'd the [acred Rule which our Saviour has given us, Do to ethers as ye would that others Jhould do to you ; and I have defenbed the fever at Inftances wherein this Rule muft direct our Conduct, that we may be juft and righteous in all our Dealings amongft Men. But alas ! our Natures are fo corrupt, our Con- fidences are fo unwilling to receive the Laws of Du- -ty, and our perverfe Wills and Pafiions have fo much Reluctance to the Practice, that we have need of Arguments to inforce it upon Confcience, we have need of powerful Motives to awaken our Souls to Righteoufnefs ; and 'tis neceflary therefore that I proceed to the third Head of Difcourfe which I pro- pos'd, and that is to fhew how far the Light of Na- ture ditlates to us the Duty of common Juftice, and what Arguments may be drawn from thence to influence Men to be honeft. 2 I. If Serm. XXV. Juftice, &c. 39 • I. If we confider the natural Right that every Man hath to keep that which belongs to him, it will appear that this is the Gift of God as the God of Nature. God, the common Author of all our Beings, requires that this Right be held facred and inviolable. I mall not run back to ancient Ages, to :race the original Grounds of Property, orjiow Men became in- titled to any of their PolTeflions : 'Tis fufficient for me, that every Man is born into this World with a Right to his Life, to his Limbs, to his Liberty and Safety, and to the good things of this World which he poffeffes according to the Laws cf Nature, and of the Nation where he is born. He has a Right alfo that thefe mould be fecure from the Hands of In- juftice and Violence, unlefs he himfelf be fome way concerned in the Practice of Injury to his Fellow- Creatures. That Man therefore who offers Injuftice or Violence to his Neighbour in his Body, or his Soul, or Eftate, he robs him of his natural Right which God hath given him, and which the Law of Nature fecures to him : He fins againft the God of Nature^ the common Father of Mankind ; and his Confcience hath reafon to expect that the God of Na- ture^ who is juft and righteous, will avenge the Mif- chief done to his injured Creatures. Let it be always obferved and excepted here, that the great God himfelf (confider'd meeriy as the God of Nature, and where he has not bound himfelf by PromifeJ referves a Right to relume what ne has given, and efpecially when his Creatures have made a Forfeiture of their Blefllngs by finning againft their Maker : But this does not authorize Men to deprive one another of their ?off< fiions, unlefs he has appoint- ed them from Heaven the Executioners of his Ven- geance by a moft evident and infallible Commiffion particularly given by God hinifelf ; as in the Cafe of the Ijraelites fpoiling the Egyptians of their borrowed Jewels, and depriving the Canaanites of their Lands D 4 and 4-0 Chrijlian Morality, viz. Vol. II. and their Lives : But I know not any Inftancc of that kind ever iTince. II. If we eonfider the Need that every Manftdnds in of the Help of his Fellow Creatures, Juftice and Honefty will appear to be a natural Duty of the Sotial Life : And God, as he is the Governor of the World, will take Vengeance of any Neglect or Violation of this Duty* either in this World, or in the other. Commutative Juftice, as it is defer i bed in the for- mer Difcourfe, is built upon this Foundation, that one Man has need of another's Affiftance : Nor is there any the meaneft Figure amongft Mankind fo very worthlefs, ufelefs, and contemptible, but he may be capable of doing us fome Service either now or hereafter. 'Tis poffible we may be in fuch Cir~ cumftances, as to ftand in need of the Help of the Meaneft, as well as of the Mighty ; and therefore the Duty of [octal Life obliges us to praftife the Rules of Juftice toward all. The Rich ftand in need of the Poor to perform the meaner Offices for their Con- venience, as much as the Poor ftand in need of the Rich to fupply them with Food or Money. The Mafler has need of the Servant to aflift and obey him, as well as the Servant ftands in need of Main- tenance or Wages from the Hands of his Mafler, One Man can never procure for himfelf all the Ne- ceflaries, and all 'the Conveniences of Life ; it is in- deed impofiible. The fame Man cannot fow his own Corn, reap his own Harveft, keep his own Sheep, make his own Bread, form all his own Garments, build his own Houfe, fafhion his own Furniture, and fecure his own Pofiefilons ; no Man can provide for himfelf in all refpects, without the Afiiftance of his Fellow-Creatures. Now thofe from whom he ex- pects to receive Help in any of thefe Inftances, it is necefiary he fhould give them Help in other Inftan- ces, wherein they ftand in need of his. This is one Foundation of Juftice between Man and Man ; that Serin. XXV. Juftice, &c. 41 fo every Man may have the Neceflaries and Conve- niences of Life by his Neighbour's Affiftance. Thus the King himfelf(as Solomon hys) is ferved by the Field » Ecclef. v. 9. The Prince (lands in need of the Plowman : The Plowman gives Food to the Prince, and the Prince gives to the Plowman Protection and Safety. I might run through the various Instances wherein Juftice is to be practifed, and fhew how the higher and lower Orders and Characters of Men have mutual Need of each other : The Buyer and the Seller, the Artificer and the Merchant, the Teacher and the Scho* lar •, and thus I might make it appear, that unlefs a due Exchange of Benefits be maintain'd, and the Pra- ctice of Juftice fecur'd, none of us could enjoy the Safety, the Eafe, or the Conveniencies of Life. Where there is no Practice of Juftice amongft Men, no Man can live fafe by his Neighbour : Every one rhat is mighty and malicious, that is proud or cove- tous, that is envious or knavifli, would rob another of his Due, and either afiume the Poffeffions of his Neighbour to himfelf, or make havock of them, and deftroy them. There would be everlafting Con- fufion amongft Men, Slander and Theft, Cheating and Knavery ; Plunder and Slaughter, and bloody Violence would reign among all the Tribes of Man- kind, if Juftice were banifh'd from the Earth : for neither Life, nor Liberty, nor Peace, nor any of our Poffeflions, nor our good Name, can be fecur'd without it. Therefore the Light and Law of Na- ture fets a facred Guard upon Juftice, and has writ- ten the Neceffity of it in the Confciences of all Men, who have not feared thofe Confciences as with a red-hot Iron, and rafed out fo much of human Nature from; their Souls. The Praclice of Juftice has fo extenfive an Influ- ence into the whole Conduct of our Lives, and the Welfare of Mankind, that fome of the Heathen Wri- ters have made ic to be cemprehenfivt of all Virtues. But 42 Chrifiian Morality, viz. Vol. II* But becaufe finful Men are ready to break the Bonds of Commutative Juftice^ and invade the Pro- perty, the Peace, or the Life of their Neighbours, therefore Government is appointed, and Magiftrates are ordain'd to maintain Peace and Equity amongft Men, and to punifti the Breakers of it; This is the greateft Reafon why there muft be fuch a thing as Magijlracy and Diflributive Juftice amongft Man- kind 5 that thofe who Commit Outrage upon their Neighbours, and pradtife Injuftice toward them, may be punifhed by the Laws : For, as the Apoftle lay? to Tijjiotby, The Law is not made for the Righteous , hit for the Difobedient, for the Ungodly and for Sinners ; for Murder ersy Stealers, andLyars, &c. That it may be a ftrong Reftraim upon the violenc Inclinations of Men, and bring juft Vengeance upon them, when they bring Injury upon their Neighbours. There- fore 'tis for the Welfare of the Innocent and the Righteous, that the Laws have ordained Venge- ance for the Guilty ; that thofe who would not injure the r Fallow- Creatures, may be guarded in the Enjoyment of their own Property and their Peace, and may have them fecur'd from the Sons of Injuftice. And befides all the Punimment that fuch Sinners juftly receive from Men on Earth, God, the great Governor of the IVorld, has often revealed his Wrath from Heaven againft all the Unrighteoafnefs of Men, as well as their Ungodlinefs. He has hereby proclaimM his publick Approbation of Juftice, and his Hatred of all Iniquity. His Terrors have fometimes appear- ed in fignal and fevere Inftances againft thofe who have been notorioufly unrighteous, and who have .broken all the Rules of Equity in the Treatment of their Fellow- Creatures. This the Heathens them- selves have taken notice of. And they thought this to be fo neceflary for the Government of the World, -that their Priefts have invented a fort of Goddefs call'd NemefiSy whofe Office is to avenge the Pra- ctice Serm. XXV. Juftice, &c. fo ctice of Fraud or Violence, and to bring down Cur- feson the Head of this kind of Criminals. As the antient Records of the Heathen World give us fome Hiftories of divine Vengeance, fo the Bible abounds with more awful and illuftrious Inftances of this kind ; which leads me to The Fourth Head of my Difcourfe ; and that is, to con fid er What forcible Arguments and Motives the Chri- ftian Riligion affords for the Practice of Juftice among Men. If I were to fpeak of Diftributive Juftice, or that which belongs to the Practice of the Magiftrate, never was it more glorioufly manifeft, than in and by God the Father, when he refufed to pafs by our* Iniquities without Punifhment, and laid the dreadful "Weight of it upon the Head and Soul of his own Son. Never could Magijlracy receive fuch a Glory, as when our Lord Jefus Chrift, the Son of God, hung and died upon the Crofs, fufTering the Penalty thac the Law of God, the fupreme Magiftrate, had de- nounced againft Sinners. And as Punifhing Jufftce was glorified in all its Terrors, fo Rewarding Juftice alfo appeared mod il- luftrious. Becaufe our Lord Jefus Chrift had fulfilled Obedience not only to the broken Law which we lay under, but to thofe peculiar Laws which God the Father alfo gave him as a Mediator •, therefore it pleafed God highly to advance him, according to his own eternal Covenant. God rewarded him, as a Magiftrate, diftributing Juftice to a Perfon who had done the greateft Things for the Honour of his So- vereign : He exalted him at his own right Hand, and gave him a Name above every Name, that at the Name of Jefus every Knee fhould bow ; for he deferved it at the Hands of his Father, and his Father diftributed Rewards equal to his Defert. Rewarding Juftice again appears glorious, in thac God the Father communicates unto us the Rewards of 44 Chrijli an Morality, viz. Vol. II. of the Sufferings of his own Son. God is faithful and jujl to forgive us our Sins, becaufe the Blood of Jefus Cbrijl, his Son, has paid for all our Follies and Un- righteoufnefs 5 1 John i. 9. Faithful and jujl to his Son, that he may not go without the Rewards of his Sufferings : Faithful and jujl to us, becaufe it was iq our Name and Stead that the Son fuffered. But not to infill: upon this longer, Commutative Juftice is abundantly enforc'd alfo by many Confide- rations drawn from the Books of the Old Tejiament, as well as from the Gofpel of Chris! . If we confult the Moral Statutes of God, which were given to the Jews, we (hall find them full of Righte- oufnefs. Thefe Statutes are of everlafting Force» and their divine Solemnity fhould imprefs our Con- fciences. That which is altogether just jhalt thou follow, that ^ihou may*ft live and inherit the Land : And the Judges and Officers (hall judge the People with righteous Judgment, and fhall fhew no Refpecl to Perfons, nor take a Gift to pervert Juftice ; Deut. xvi. 18, 19, 20. 7e fhall not jleal, nor dealfalfly, nor lye to one another. Thou fh alt not defraud thy Neighbour, nor rob him. The Wages of him that is hired , fhall not abide with thee all Night until the Morning. Te fhall do no Unrighteoufneft in Judgment, in Weight, or in Meafure. Jujl Balances and jus! Weights fhall ye have ; / am the Lord your God, Lev. xix. A falfe Balance is an Abomination t0 the Lord, but a jus! Weight is his Delight, Prov. xi. 1. To do Juftice and Judgment is more acceptable to the Lord than Sacrifice, Prov. iii. 15. Woe to him that buildetb his Houfe by Unrighteoufnefs, and his Chamber by Wrong, who ufes his Neighbour's Service without Wages, and giveth him not for his Work, Jer. xxii. 13. Remove not the antient Land- Marks, nor enter into the Field of the Fatherlefs ; for their Redeemer is mighty, and he fhall $lead their Caufe with thee, Prov. xxiii. 10, 11. If we review the Records of the Jewijh Hijlory, we fhall find the Cruel and the Covetous, the Tyrant 2 and Serm. XXV. Juftice, &c. 45 and the Oppreffor, made terrible Examples of the Vengeance of God againft Unrighteoufnefs. Survey the Plagues of Egypt, and the dreadful Defolations of that fruitful Country, with the Deftruction of the Firft-born by the Midnight Peftilence, and the Ar- mies of "Pharaoh drowned in the Red Sea, and you may read there the Wrath of God againft the Un- righteoufnefs of Men, written in dreadful Characters. They treated the Race of Ifrael with Cruelty and fore Oppreffion *, they deftroyed their Male-Chil* dren, and provoked God to bring fwift Deftruction upon themfelvcs. Behold Adonibezeck, King of the Canaanites, with his Thumbs and his great Toes cut off by Jojhua, and confeffing the Juftice of the great God, Three [core and ten Kings, fa id he, with their great Toes and their Thumbs cut off, have gathered their Meat under my Table : As I have done fo, God hath re* quited me, Judges i. 7. See the Bogs licking up the Blood of Ahab in the Place where he flew Nabolh the Jezreelite, in order to take unjuft Pofleffion of his Vineyard, 1 Kings xxi. 19. Thefe things which were written of old Time, remain upon Record for our Inft ruction in the Days of Chrijiianity. But let us take more fpecial Notice what Influ- ences may be derived from the Go/pel, and from the Name of Chriji, to inforce the Practice of Jujiice among Men. I. If we look to our Lord Jejus as a Law-giver9 how various and how plain are his folemn and repeated Commands, not only in his Sermon upon the Mount, but upon other Occafions too, that Juftice be pra- cticed between Man and Man. He hath explained to us that glorious Rule of Equity, on Purpofe to make the Practice of Juftice eafy, plain, and uni- verfal, Love your Neighbour as your J elf ; that is, Do to others, as ye would that others do to yen. We cannot but think that the holy Soul of our Lord Jefus was concerned to iecure the Practice of Juftice 46 Chrifiian Morality, viz. Vol. II; Juftice and Righteoufnefs among his Followers, when We read his terrible Rebuke to the Pharifees for the Neglect of it, and a Curfe pronounced upon them i Matt, xxiii. 23. Wo to you Scribes and Pharifees, Hy- pocrites, for ye pay Tythe of Mint, and Annife, and Cummin, and have omitted the weightier Matter s of the Law, Judgment, Mercy and Faith. Judgment in that Place may figoify Commutative and Dijtributive Ju- ftice ', all manner of Exercife of Righteoufnefs to- wards their Fellow-Creatures. Under a Pretence of ferving God better than your Neighbours, anc| crowding his Temple with your Prefents, and his Altar with Sacrifices and Gifts, ye abandon com- mon Juftice, ye neglect the Righteoufnefs due to your Fellow-Creatures. There is a Woe denounced upon you, and my Father will inflict the Curfe, for he hates Roobery for Burnt -Off erir,g, Ifa. Ixi. 8. Nor will the God of Heaven excufe you from paying your Dues to Men on Earth, under pretence of pay- ing Honours or Sacrifices to him. There are many other Threatnings in the New Testament written againft thofe that neglect Juftice, and pronounced by the Apoftles in the Name ancj Authority of CbrisJ, their exalted Lord. The Co- vetous and Extortioners, thofe that take away the Right of their Fellow-Creatures, are fhuc out from the heavenly BlelTednefs ; 1 Cor. vi. 10. Know ye not, fays the Apoftle, that none of theje Jhall inherit the Kingdom of God? As much as to fay, It is fo very obvious a thing, that an unjuft M m can never enter into Heaven, (whatfoever Pretence he makes) that I may appeal to the meaneft Capacity, ye all knew it. God will "repay Vengeance to them that do wrong to their Neighbours, whether they be great or mean, for there is no Refpecl of Perfons with him, Col. iii. 25. IT. Confider Christ as a Pattern of Juftice and Righ- teoufnefs. Look to the Example of our Lord Jefus •> ypu fee him, who was the fovereign Magiftrate an^ Lord Serm.XXV. Jufiice, &c. 47 Lord of all, who could diftribute Crowns and King- doms to Men, fubmitting himfelf co Commutative Jufiice among Creatures. Behold the Son of God, who was the Brightness of bis Father's Glory, and the Delight of his Soul before the Creation, behold him (looping down to our World, and taking Flefh and Blood upon him to become our Brother, that he might fhew us how we ought 10 love our Brethren. It was an unparallelled Inftance of divine Love that Chrifi has given us, when he came down from Heaven to become our Neighbour, and to dwell amongft us, that he might teach us to love our Neighbours as our /elves. Behold the glorious Son of God fubjecting himfelf to his earthly Parents, to J-ofeph the Carpenter, and to Man his Mother, that he might inftrucT: us how to pay Obedience to our fuperior Relations. See howr the King of Kings pays Tribute to Cajar, when he was fo poor, that he was forced to fend Peter a fifh- ing, to procure the Tribute-Money by a Miracle. And though the Beafts of the Field were his, and he could have commanded the Cattle upon a thoufani Hills, to make provifion for his Followers ; yet he would not difpoffefs the Owners of them, but created Food on purpofe to feed four and five Thoufand in the Wildernels. III. If we confider CbrisJ as a glorious Benefaftor, who has taken care to provide for us the Neceffaries of this "Life, and hath purchafed for us, at the Hands of God, the eternal Treafures of Heaven and Glory. Has noc this blefied Confideration force enough to guard us againfl Temptations to Injuftice ? Shall a Chriftian break the Rules of Equity, and fteal, or cheat, or plunder his Neighbour to gain Money or Merchan- dize, who has the Promifes of God for his Supporc in a Way of Diligence and humble Faith ?' Shall we fully our Conferences, and defile our Souls wich Kna- very and Injuftice for a little of the Pelf of this World, 4$ Chriftian Morality viz. Vol. II. World, when we have the unfearcbable Riches of Chris! made over to us in the Gofpel, and the Inhe- ritance of Heaven in Reverfion ? IV. Let us conftder the very Nature and Defign of the Gofpel of ChrisJ, 'tis to make Sinners holy, to make the Unjufi righteous : The new Man of Chriftianity muft be created in Righteoufnefs and true Holinefs, Therefore are we purchased with the Blood of Chrift9 that we. might be a peculiar People, zealous of good. Works, Tit. ii. 1 4. It is a Shame and Scandal to the Chriftian Name, when one who wears it is unrighteous or difhoneft. An unjufi Chriftian, what a Contradiction is it in it (elf, and how it difgraces the Profefiion of the Go- fpel ! Hear how the great Apoftle treats his Corin- thian Difciples when fuch fort of Sins were found a- mongft them ; 1 Cor. vi. 7, 8, Dare any of you, ha- ving a Matter againft another, go to haw before the Un^ jusJ and the Infidel ? Dare any of you injure your Neighbour, your Fellow-Chriftian ? / fpeak this to your Shame. Brother goes to Law with Brother, and ye injure one another. Why don't you rather fuffer Wrong ? Tiay, you do wrong and defraud, and that your own. Brethren. But what is the Confequence ? Such Wretches as thefe are, pall never inherit the Kingdom of God. The Grace of God that brings Salvation, X'tus ii. 9, 10. teaches us to deny all Ungodlinefs and worldly Lufis, and to live foberly, and righteoufly, and religiou/ly in this frejent evil World. It teaches us Righteoufnefs towards Men, as well as Sobriety among our felves, and Godlinefs towards the King of Heaven. But how hath this di- vine Religion been fcandalized for want of Juftice in the Profefforsof it ! Scandalized among Heathen King- doms, among Turks and Unbelievers ! And Chriftianity in our own Land, how hath it been difhonbured by the Practices of thofe that pretend to that holy Name! How hath the Conversion of wild Heathens in the Scrm. XXV. Juftice, &C; 49 the Indian Nations been hindered by the Injuftice and Fraud of Chriftian Merchants and Traders there, or by Merchants who call themfelves Chrijlians. I have heard it faiaV by Perforis whom I could fully credit, that a Turk wrien he is fufpected of Fraud and Cheat- ing, will reply, What, db yott think I am a Chrijlian ? O ! how hath the Gofpel of the lovely J efus been rendred odious by the abominable Practices of thofe that pretend to honour him ! What Falfhood, whac Lying, what Perjury, and Cheating, and Deceit* and Violence have been practifed by our Traders in foreign Lands ! Thus there has been an ill Savour of our holy Chriftianity carried beyond the Seas, by thofe, perhaps, who have pretended to convert the Infidels. And many in our own Nation, who have begun to fet their Faces towards Heaven, have been foreJy difgufted at the knavifh Practices of ProfefTors, and been tempted to think that all Religion is a Jeft, and to abandon the Ordinahces of the Gofpel. But when Souls ftumble, and fail, and perifh by fuch Difcouragements, Woe to him that gave the Of- fence, and laid this Stumbling-block of Iniquity in their Way. How heavy muft the Bldod of Souls lie upon fuch Sinners ! Surely there has been enough faid on this Head to difcourage Opprejfion, Deceit, and Injujlice in the ProfefTors of Chriftianity, if Argument, and Shame, and Terror can have Power and Prevalence over Sin and Temptation. O may Almighty Grace attend this Difcourfe of Jufiice, and work the faered Love of it in the Hearts of Men ! Now if ye are made willing to walk by the Rules of Equity and Juftice, inftead of proposing particular Directions for this End, I mail proceed In the fifth and laft Place, to point out the various Springs of Injuftice, that ye may avoid them. Vol. II. E. The 50 Chrijlian Morality, viz. Vol. II. The great and general Spring of Injuftice to our Neighbour is a criminal and excej/ive Love to our felves. For fincethe comprehenfive Notion of Jujlke lies in this, To give to every one that which is Que, it follows, that the general Notion of Injuftice confifts in taking .to our felves more than is due, or in giving lefs than is due to our Neighbour. There are a thoufand In fiances of this Unrighte- cufnefs among Men, in reference to their Bodies, their Souls, their good Name, or their Poffeflions in the World. This general Term of Injuftice is fo exten- five, that it includes a great Part of the Sins for- bidden in the fecond Table. Difobedience to Parents and Governors, Rebellion, Treafon, Murder, Adultery, Theft, Violence and Plunder, Cheating, and Deceit, and Slander, with all finful Deft res to pojfefs what belongs to pur Neighbour, may be juftly ranked under the Head of Unrighteoufnefs : And they fpring from this one Fountain, namely, An excej/ive Regard to Self. It is to this natural and exalted Idol that we facrifice the Peace and the Property, the good Name, and even the Life of our Fellow-Creatures. Nor will any Method be effectual to fecure us from the Pra- ctice of Injuftice, till we learn to degrade Self a little in our own Efteem, and to judge of our Neighbour, and of the Things that are his Due, by the fame Rule and Meafure by which we take an Eftimate of our felves, and of what is due to us. Let us put our Neighbour in the Place of Self, and judge how he ought to be treated. But that we may more effectually guard our felves from the Temptations of Injuftice, let us defcend to Particulars, and we fhall find that almoft all the un- righteous Practices of Men fpring from fome of chefe fix Principles; (viz.) Covetoujnefs, Pride, Luxury, Sloth, Malice againft Men, or Diftrusl of God. Serrh.XXV. Juftice, &c. 51 I. Covetoufnefs is a great Spring of Injujiice. This con fills in an immoderate Defire of poffefjing : And we are told by the Apoftlev that the Love of Money is the Root of all Evil, which, while fome have coveted af- ter, they have not only erred from the Faith, but they have ventured upon many Sins, as well as pierc'd themfelves through with many Sorrows. For they that will be rich, fall, into Temptation and a Snare, and into many foolifh and hurtful Lufs, w~hich drown Men in Dejlrutlion and Perdition •, 1 Tim. vi. 9, 10. Solomon is of the fame Mind, Prov. xxviri. 20, 22. He that maketh hafle to be rich, /hall not be innocent, for he hatb an evil Eye Upon the Poffeffiohsof his Neighbour. It is from this curfed Root of Covetoufnefs that a Multitude of bitter Fruits proceed. It is by this Vicious Principle working within us, that we are tempted to take what is not our Due, either by Craft br by Violence. Hence it is that Men cheat each o- ther in their daily Commerce, they defraud and over- reach their Neighbour, if they can, in every Bar- gain they make, and try all the Arts of fubtle Kna- very, in order to enrich themfelves. They diveft their Souls of Truth and Virtue, and putoffCon- fcience and Shame to load themfelves with thick Clay. It is Covetoufnefs that teaches the Sons of Men to pracTife upon their Dealers with a falfe Balance and a deceitful Beam. They fhorten their Meafures, and lefien their Weights by which they fell their Goods : But when the Cafe alters, and they buy any- thing for themfelves, they will, if poflible, take a- fiother fort of Weight, or ufe a different Meafure » all which are an Abomination to the Lord. It is the fame evil and unrighteous Principle that perfuades the Seller to put off corrupt and damaged Wares for good and found, and to cozen his Neigh- bour with Merchandize that is by no means fuch as he reafonably expects. It is this Principle that per- fuades the Btncr alfo to cheat his Neighbour with E 2 corrupt I 2 Cbriftian Morality, viz. Vo l . II. corrupt and falfe Money, which he knows to be un- lawful Coin. For corrupt Merchandize and corrupt Money, falfe Balances, light Weights, and fcanty Meafure, feem all to ftand in the fame Rank of De- ceit : Thefe are all Weapons of Craft and Knavery to give a fecret Wound to their Neighbour's Eftate, they all belong to the Armory of Fraud, and the Magazine of Unrighteoufnefs. It is this covetous Humour that tempts tjie Tongues of Men to /peak flattering Faljboods in their daily Dealings, and fome of them make an hourly Sacrifice of Truth to the Gain of a Penny. It is from this Principle that they break their Promifes of Payment ; they with-hold the Money that is due to their Neighbour, beyond all reafonable Time, and that for no other Reafon but to gain by the Loan of it : They delay the Payment of their poor Cre- ditors for many Months, or perhaps for Years, and put the Advantage which they make of this Delay into their own Purfe. This is a frequent, but an unrighteous Practice in our Day : For the Profit that accrues by the detaining of Money that is due to another beyond the cuftomary or contracted Time of Payment, mould doubtlefs be given tothePer- fon to whom the principal Money was due ; or at leaft he mould have fuch a valuable Share of it as may compenfate the Damage or Lofs he fuftains by the Delay. , It is a covetous Defire of Gain that tempts Men to praflife Extortion, and to prey upon the NeceJJities of thofe they deal with. When the Buyer wants any Conveniency of Life, they force him to give much more than it is worth, becaufe he ftands in the ut- moft Need of it : Or they conftrain the Seller per- haps to part with fome of his moft valuable PofTef- fions for a Trifle, becaufe he is under fpecial Necef- fity and prefent Diftrefs. This was the Extortion which Jacob practifed upon his Brother Efatt, when he made him fill his Birth-right for a Mefs of Pottage, while Serm.XXV. JuJHce, &c. si while he was faint with bunting. And it' is the fame Iniquity when we inipofe upon the Ignorance or known Unskilfuln efs of the Perfons we deal with ; and e- fpecially when we make our Advantage of Children or Servants, or of Perfons who confefs their own Ignorance, and kave the Choice of the Goods or the Determination of the Price to the Confcience of him that fells, We may indeed fet a juft Value upon our own Goods 5 but we muft not fet a Price upon any Man's prefllng Necefiity, nor raife a Tax upon his Igno- rance. It can never be certainly determined how much it is lawful for a Trader to get by his Mer- chandize : Doubtlefs he may fometimes make a greater Gain of the fame Things than at another : And this is often neceffary, in order tocompenfate the LofTes, the Rifks or Dangers that he pafles through. He may lawfully make thole Advantages which the Change' of Things, and the divine Provi- dence often purs into his Hands : Nor is it unlawful for him to take more of fome Perfons than he docs of others for the fame Merchandize ; for he may treat fome of his Cuftomers favourably, though he muft deal righteoufly and juftly with them all. But let him fee to it that he ufe Ingenuity towards the Poor, theNeceffitous, and the Unfkilful, as well as Moderation toward all Men. The Circumftancesof Things, are fo various, that n>uch of the Practice of Juftice muft be left to the Court of Equity in every Man's own Breaft, under the facred Influence of this Rule, Do that to others which you think reasonable that others Jhould do to you. It is beft in all doubtful and difficult Cafes to practife what is fair and honour- able in the Sight of Men, and what is fafe and in- nocent in the Sight of God ; for a good Confcience is belter than the iargefl Gain : But where the facred Principles of Virtue are over-born by corrupt In- clinations, the moral Powers of the Soul are ftretch- E 3 ed £4 - Chrijiian Morality, vise. Vol. II. ed atfirft to the Lengths of moderate Iniquity, and Conference is ftrained to the Indulgence of fome fmal- ler Unrighteoufnefs ; but Virtue will die by Degrees, and Confcience will learn in time to allow bolder In- juftice. And then, though it maybe ftupifiedand fenfelefs for a Seafon, yet let the Sinner know, that it will have its Feeling return again, and the Guilt of Knavery and Falfhood will torture the Soul with unknown Agonies here or hereafter. But the wretched Influence of this Vice of Cove- toufnefs is not confined only to Trqffick and Merchan- dize : It fpreads its .Unrighteoufnefs much farther and wider : It tempts the Sons and Daughters of Men to with-hold due Honour and neceflary Sup- plies from their aged Parents, and expofes to great Hardfhips in the latter End of Life, thofe to whom we owe our Life itfelf, and the Comforts of it in our younger Years. It with-holds Wages from the Servant, and Salary from him that has earned it. It forbids thofe who have received Benefits to make a grateful Return to their Benefactors. It will teach a Man to flop his Ears at the Cry of his Neighbour in Diftrefs, left it mould cofl fome Money for his Relief. It refufes an Alms to the ftarving Poor, and finds an Excufe for the Churl, left he ftretch out his Hand of Bounty to a perifhing Family. It is fo wrapt up in felf9 that it never confiders what is due to another •, and ventures to break all the Rules of Righteoufnefs rather than diminifh its own Eftate, or part with any thing it can call Mine. It wou'd fuffer a Church or a Kingdom to fink and perifh, and let the publick Peace be broken, and the Nation dif- folved, if it might but fecure it felf and its own Pof- feffions in the midft of thofe Ruins. An accurfed Vice ! An Iniquity big with Mifery and Defolation ! yet it hides it felf too often from Conviction and Re- proof •, it runs like a River under Ground, and at- tempts to conceal it felf under thefpeciousDifguifes of Serm. XXV. Jujlice, Sec. 55 of Frugality and Virtue, while it practifes all the Mif- chiefs we have been defcribing. II. Pride is another Spring of Injuftice. But having broken up the Fountain of Covetoufnefs as of a great Deep, and traced it in its various Streams, the La- bour of drying them up has employed fo much Time, that the Purfuit of the other Springs of Unrighteoufnefs muft be delayed till a further Seafojj, E 4 SER: 56 Chrijlian Morality, viz. Vol. II. SERMON XXVI. Chriftian Morality, viz. Juftice, Pu- rity, be. Philip, iv. 8. — Whatfoever Things are juft, whatfoever Things are pure — think on thefe Things. ■Uftiee and Truth are two of the chief Bands that preferve human Society. If Truth and Juftice perifli from the Earth, the Sons of Men would become like the Savages of the Wildernefs, where the ftrong or the crafty Animals prey upon the Weak, the Simple, and the Innocent. The Lord God, the Author of Nature, is a Godofjujlice, and he has written fomething of this Law in the Con- fciences of Men. But the God of Grace has given us much plainer Rules for the Practice of it, hath allured us to Righteoufnefs by fweeter Motives, and hath guarded it with more awful and foiemn Terrors. Thefe things have been the Subject of the former Difcourfe ; and that we may, as far as poflible, af- fift toward the rooting out of Injuftice from the Hearts and Lives of Chriftians, I have begun to point out fome of the chief Principles, or Springs of it. The Serm. XXVI. Jujtice, Purity, &c. 57 The firjl which I mention'd is Covetoufnefs9 a vi- cious Weed that grows in corrupt Nature, and is fruitful of a thoufand unrighteous Actions. I proceed now to the fecond, that is Pride. When a Perfon fets too high a Value upon himfelf, and ag- grandizes himfelf in his own Efteem, he is ready to imagine that all things are due to him, and there's very little left to become due to his Neighbour. The ■proud) as well as the covetous Man, is full of Self, and he forgets the Command of Love to his Neigh- bour : He treats him as if he was not made of the fame Clay, and lives as though he were obliged to no Duty to his Fellow-Creatures. This is evident in a Variety of Inftances. It is Pride that forbids us to give due Rcfpetl to thofe fhat are above us in the Family, in the Churchy or in the Civil State : And inftead of paying the Honours that are due to Superiors, we are tempted to treat them with Infolence and Scorn. Many a Father, in our degenerate Age, has found this unhappy Ef- fect of raifing his Children too foon and too high: And the Mother has feen her Sin, and felt it in her Punifhment, when fhe has cockered up her young Off-fpring in Pride, and thereby ^taught them to break the Rules of Juftice, to flight all her Authority, and make a Scoff of that Pre-eminence which God and Nature have given her. The proud Man is ready to fay in his Heart, " All " that are around me ought to pay me Refpect, and " do me Juftice?" while he is regardlefs of the Re- fpect due to others, fi Let them carry it towards 46 me as they ought, and Pll carry it toward them as " Ipleafe." It is Pride that inclines us to throw a Blot here and there upon the good Name of our Neighbour, and to ble- mijh his Reputation, left he mould out-fhine us. When fome honourable mention is made of another Perfon in our Company, efpecially if it be one of our own Sex, our own Rank or Degree in the World, do we not 58 Chrijlian Morality, viz. . Vol. II. not feel fomething riling within us to leflen their Honour, and to ftain their Character ? It is through this Vanity and Ambition of Mind, that we are tempted to defame and reproach our Neighbour, and to rob him of his juft Honour among Men, and we endeavour to build our own Fame and Credit upon the Ruin of his. But it is a fandy, or rather an im- pious Foundation ; and the Fame that is built upon fiich Ground will never (land. Pride inclines us to affume more Refpecl than is due to our felves, and to take it away from our Neighbour, even as Cove- ioufnejs tempts us to take more Money to our felves than is due, and to deprive our Neighbour of it. Thus both of them are oppofite to the {acred Rule of Ju- jlice ; one to that Juftice which we owe to our Neigh- tour's Eftate, and the other to his good Name. But the evil Influence of Pride fpreads farther alfo ; for it teaches us to praftife Unrighteoufnefs in Matters qf Property : It inftrufts us in the Methods of Oppref- fion, and infpires us with a wicked Courage to prac- Ctfe it i Pfal. Ixxiii. 6, 7, 8. When Pride compajfes Men about as a Chain, and they wear it as a golden Ornament, then Violence covers them as a Garment ; and though their Eyes Jland out with Fatnefs, and they have more than Heart could w'tfh, yet they are corrupt, and /peak wickedly concerning Oppreffion. They gripe thofe that are poor, becaufe they themfelves are mighty. They refufe to pay the juft Demands of their Neighbours, they fpeak loftily , and ftand it out with them againft all Right and Juftice, becaufe they are great in the World. It is the Rule of Juftice to change Places with our humble Neighbour, and afk our felves, What we mould think due to us, if we were in his Place ? Or at leaft we fhould fet our felves and our Neighbour upon the Level, and con- fider what is juft and right on both Sides. But the Heart of Pride cannot bear fuch a Rule, it exalts it felf far above the Level of Mankind, and practifes toward thofe that are around it with a fuperior In- folence Serm. XXVI. Juftice, Purity, fee; 59 folence and Injuftice. Cur fed Pride, the Firft-born of Hell ! Tt feized our firft Parents, and tempted them to aim at Godhead, to praftife Injury to God himfelf, and affume a Right to the Fruit of the for- bidden Tree ! Vile Iniquity, that hath tainted all the Seed of Adam1- It is a haughty Poifon that was in- fufed into our Veins with the firft Sin ; and where lhall we find the Son or Daughter of Eve that is not infected with it ? Bleffed be the Grace of God, wherefoever its Dominion is broken, fo that it does not break out into all the Works of Unrighteouf- nefs? The third Spring of ' Injuftice among Men is Prof ufenefs and Luxury. "When Perfons affect to live in a man- ner above what their Circumftances will afford, they are tempted to intrench upon the Property of their Neighbour, either by Cheating, or by Violence. It is the Language of Luxury, " I muft indulge " my Appetite, my Table muft be furnifhed with a ♦« coftly Variety, and I muft eat and drink with *' Elegance, (as is the modifh Phrafe.J I muft treat *' my Friends, when they vifit me, with faifhionable " Entertainments ; I muft keep fine Company, and *« make a Figure in the World •, I muft appear in " fuch an Equipage as my Neighbour allows him- «« felf, though he be ten times richer than I am. I " muft have many Changes of Raiment, for it is a iiietnefs they work, and eat their own Bread : For even when we were with you, this we commanded you, that if any would not work, neither Jhould he eat ; 2 Theft, iii. 10, &V. And in his Letter to the Ephefians, he exhorts the Thief to Diligence. Let him that ft ole% Jieal no more, but rather let him labour, working with his Hands the Thing which is good •, and that not only fcr his own Support, but that he may have to give to him that needeth, Ephef. iv. 28. How little do thofe Chriftians read their Bibles! Or how little do they mind what the great Apoftle tells them ! They pro- Vol. II, F fefs 66 Chriftian Morality viz. Vol. II. fefs they were never brought up- to work, and give that Anfwer roundly as a fufficient Excufe for Idle- fiefs: And therefore when they become poor and ne- ceflitous, they chink it the Duty of others to main- tain thern^ without ftre.tching out their own Hand for any thing but to beg and receive. They will ap- ply themfelves to no Employment, though they are cold their Duty continually : Their Pride, Indolence, and Sloth wich-hold them from Labour, though they are called to it daily in the loudeft Language in which God now-a-days fpeaks to his Creatures ; and that is the Voice of Reajon, of Scripture, and of Providence. But there is another fort of Sloth and Idlenefs, that leads on to the Practice of Injuftice too, and that is when Men are bufy in their Trades, and the Affairs of Life, but feldovi look into their Accounts, ox perhaps hep none at all : And thus they live upon thefpend, and are utterly ignorant whether their Income will fupport it. They eat and drink with daily Chear- fulnefs, and fleep found upon their Pillow, while they know not whether their Food and Raiment, and even the Bed they reft on, be their own or no. Perhaps they have let their Accounts run long behind, they are a little jealous of their Circumftances, and then it is an unpleafant and tedious Tafk to take a thorough Review of them. By this means they run on ven- turing and heedlefs, till Juftice overtakes them, and Ruin feizes them at once. Then they fee what a fhameful and cruel Inroad they have made upon their Neighbour's Property : They find then that they have fed and clothed themfelves and their Houfhold out of their Neighbour's Eftate. What mail I fay to Perfons of this Character ? Their Souls are gene- rally harden'd on all Sides againfl Conviction, and it is with much Difficulty they are ever brought to con- fefs their own Folly, their Sloth and Unrighteoufnefs. Afkthyfelf, O Man, O Woman, afk thy felfthis ihort and folemn Queftion, Am I willing my Neighbour " 2 fljould Serm. XXVI. Jujiice, Purity, &c. 67 Jhould deal thus with me, and fpend my Subjtance for f&s daily Support ? Here lee it be obferv'd, that I would always ex- cept from this Accufation fuch as are meer Children* .and cannot work, or fuch as are aged and paft all Ability of Labour, fuch as are weak and fick> and rendred thereby utterly uncapable of working, and fuch as feek work with honefl Diligence, and would be glad to be employ'd in any thing they can do, if they could find others ro employ them. Some of thefe indigent and necefiitous Perfons are in every City, and they feem to be marked out by Providence as the proper. Objects of Companion and Bounty, and are not to be blended with the jlothful and idle Crea- tures in the general Charge of Unrighteoufnefs. Fifthly, The next Spring of Injustice is Malice and Envy. This is the vileft of all, and the moft like the Devil ; for it contrives Miichief, and brings In- jury upon others, without fcek'ng Gain and Advan- tage to Self. :. This is a vile Iniquity, and has a great deal of the Spirit of Cruelty and of Hell in it, where Ill-nature and Spite reign and triumph. Though Envy and Malice awaken and excite the Sinner to Acts of Unrighteoufnefs and Violence, and tempt us to rob our Neighbour of what is his .Due ; yet thefe vicious Principles aim more frequent- ly to difturb the Peace, or Health and good Name of our Neighbour, than to injure his Eftate. It is Wrath and Hatred that boils up the Blood into Fury and Revenge, and moves us to finite our Neighbour with the Fiji of Wickcdnefs ; nor is the guilty Paflion allay'd till it has pradtifed Mifchief to his Body, or his Reputation, or his Family, or tofomething that belongs to him. Hence proceed Murders and Death, and all the Train of Evils and Injuries of the cruel and bloody kind. It was from this Principle that Cain flew Abel his Brother, that the Sons of Jacob fold Jo- feph into Slavery : It was from this Principle that Sanballat andMrah join'd their Rage and their Coun- F 2 fels 68 Chrifti'an Morality, viz. Vol. II. fiels againft the Jews, that they might hinder the re- building of Jerufalem, and endeavour to deftroy the Builders, and throw down the Work ; Nehemiab ii. 10. I hope there are no Examples of this flagrant In- jujlice to be found among us who profefs Piety. But are there none of us guilty of fome lefler Injuries ri- ling from the fame Principle ? Are there none of us that indulge our Tongues to backbite and (lander, to make our Neighbours look odious, or to make our felves eafy or merry ? This is to play the Madman, who cafts abroad Fire-brands, Arrows, and Death, and fays, Am I not in /port ? Prov. xxvi. iS. Are there none of us that delight to teize, and vex, and torture our Neighbour by difagreeable Speeches and fly Re- proach ? Do we never envy and provoke one another, contrary to the Apoftle's exprefs Prohibition? Gal. v. 26. Do we not take pleafure to repeat the Things that make each other uneafy, in order to vent the Gall within us, and fcatter the Venom upon our Neighbour's good Name ? This is Malice and Un- righteoufnefs together •, a complicated Crime, which one would think fhould be abhorred by every Chri- ftian, if one did not frequently fee and feel the Pra- ctice of it among the Profeffbrs of the Name of Chrift. I might well compare fuch Creatures to a Wafp or a Hornet, who firft teize and difquiet us with their endlefs Humming, and e'er we can get rid of them, they fix their painful Sting in our Flefh ; tho* neither the Pain nor the teizing Vexation they give us, can procure any Conveniency to thofe peevifh In- fects, thofe noify Animals of a little angry Soul. If we are Poor, this evil Humour tempts us to envy the Riches of our Neighbour, and we magnify and exalt them beyond the Truth, that we may give fome Colour to our fplenetick and uneafy Carriage. If we are afflicted, or in Pain, we envy the Welfare and the Eafe of others, we enlarge our Paraphrafes upon their Bleflings, and blacken their Character, that Serm. XXVI. Jujlice, Purity^ &c. 69 that they may appear unworthy of fuch Favours, and worthy of our Indignation and Envy. " When " fhall the Time come, O Lord Jefus, thou King of " Rigbteoufnefs, and King of Peace, when fhall that " Day appear, that Ephraim fhall not envy Judab, " nor Judah moleft Ephraim ? When fhall it be that " no ravenous Beaft fhall come a-near Zion, and there " fhall be nothing to hurt or dejiroy in all thy holy Moun- " tain ? " The laft Spring of Injujlice that I fhall mention, is Unbelief, and Diflruft of the Providence of God. When Perfons are in low Circumftances, they are fome- times hurried by the Power of this Temptation to ufe nVui Means in order to obtain what they want, or ic kali: what they fancy they want for the com- frrtablr Support of Life. The Word of God has many engaging Promifes in it, to thofe who are di- ligent in their Duty : Though the Soul of the Sluggard defrethy anil hath nothing, yet the Soul of the Diligent /hall be made fat, Prov. xui. 4. It is the Hand of a dilige.it Man that maketh rich, for it has the Blefllng of the Lord upon it. God can increafe the Handful of Meal in the Barrel, and lengthen out the Stream of Oil from the little Cruife, thac the Debts of the Widow may be paid thereby, and her Family find Provifion, 1 Kings xv ii. And even fince the Days of Miracles have ceas'd, there are many Cbrijiians who have liv'd by Faith, and have found Wonders of Support, not much inferior to this antient Miracle, But thofe who know not the way of living by Faith, are too ready to indulge themfelves in fome little pilfering or cheating Methods to procure a Subfi- flence. Thus Unbelief has a plain Tendency loUn- rigbteoufnefs, but he that believetb fhall not make hajle, Ifa. xxviii. 16. He that believes the Care of God toward his own People, and puts his Truft in his Redeemer, who is Lord of all Things, he that lives upon the Covenant of God daily, he fhall not make hajle to make himfelf rich, or to pofiefs himfelf of F 3 the jo- Chvifti an Morality, y\z. Vol. II. the Comforts of Life by any Methods oflnjuftice ; his Faith and Diligence mall be rewarded at leaft with dally Bread. And now having firiirtied this Subject I muft beg pardon of my Reader for infilling fo largely on thofe two Virtues, Jujlice and 'Truth, in my Text. But they are of fo divine a Neceflity to make up the Character of a Chriftian, they are of fb valu- able Importance to the Glory of the Gofpel, and fa ihameful an Inroad has been made upon them in va- rious Inftances in our degenerate Age, that I was willing to attempt fomething to retrieve this Part of Godlinefs : And O may the convincing and fancti- fying Spirit of God attend it with his facred Influ- ences, that thofe who are call'd by the facred Name of Chriftian, may never bring a Blemifh upon it by deferving the Characters of Falfe and Unjutf! 3 , ,, ; *£he Serm. XXVI. Jujiice, Temper ance^ &c. 71 The fecond Tart of the Twenty Sixth SERMON. THE next Virtue mentioned in my Text, is Purity ; Whatjoever Things are pure, think on theje Things. The Senfe of this Word **JV« in the Greek is extend- ed fo far by fome Criticks, as to include Temperance in eating and drinking, as well as Chafiity and Modefty in all our Words and Behaviour *, and thus it fignifies almoft the fame with Sobriety, and implies a Rejtraint upon all the excej/ive and irregular Appetites that human Nature is fubjecl to. Under thefe two Heads I (hall treat of Purity brief- ly, and fhew under each of them how the Light of Nature, and how the Gojpel of Chris! requires the Practice of it. I. Temperance in eating and drinking may be included in this Command of Purity, for we can hardly iup- poie the Apoftle omitted fo neceflary a Virtue, and it is not directly mentioned at all, if it be not im- plied here. aTis not beneath the Doctrine of Chri- (tianity to condefcend to give Rules about the moft common Affairs of human Life, even Food and Rai- ment. It's a Piece of Impurity to imitate the Swine, and to gorge our felves beyond meafure •, to give up our felves to fulfil every lufcious Appetite, and every luxurious Inclination of the Tafle. An Indulgence of this fort of Vice, what infinite Diforders doth it bring upon Mankind ? If a Man would read the Character of a Drunkard painted in very bright and proper Colours, and receive the F 4 fouleft 72 Chrifiian Morality, viz. Vol. II. fouleft Ideas of k in the faireft Oratory, he cannot find a beuer Defcription than Ptov. xxiii. 29, Sec. Who hath Woe ? Who hath Sorrow ? Who hath Con~ tentiom ? Who hath Babbling ? Who hath Wounds with' out Caufe ? Who hath Rednefs of Eyes ? They that tarry long at the Wine, they that go to feek mixt Wine. Look not therefore upon the Wine when it is red, when it giveth its Colour in the Cup, when it moveth it [elf al- right. Some Men in our Age well underftand what Solomon here means. But at the laft it biteth like a Serpent^ and ftingeth like an Adder. The Pleafure will be attended with intolerable Pain and mortal Inju- ry, when the Excefs of Liquor mall work like fo much Venom poured into the Veins, and caft thee into Difeafes as incurable as the Biting of any Ser- pent ; it will do thee more Mifchief than an Adder with all his Poifon. There are many that have felt the Words of Solomon true, when their voluptuous Sins have been dreadfully recompenfed with Ruin to their Soul ana1 Body. But the infpired Writer dwells upon the loathfome Subject, and bids us mark the particular Effects of jt : Thine Eyes Jh all beheld Jl range Women, and thine Heart pall utter perverfe Things > that is, fays a learn- ed Paraphrafii * upon the Text, " Thy Thoughts *' will not only grow confufed, and all Things ap- " pear to thee otherwife than they are ; but luftful *■' and adulterous Defires will be ftirred up, which " thou canft not rule ; and thy Mouth being with- " out a Bridle, will break forth into unfeemly, nay, " filthy, fcurnlous, or, perhaps, blafphemous Lan- " guage, without Refpecl; to God or Man." Tea, thou Jhalt be, faith the wife Man, as he that licth down in the mid/i of the Sea, or as he that lieth upon the Top of a Maji ; i. e. " Thou wilt fottifhly run thy felf *' into the extremeft Hazards, without any Appre- " henfions of Danger, being no more able to direct * Bifliop Patrick. 2 «c thy Serm. XXVI. Ju/lice, Temperance] &c. 73 '* thy Courfe, than a Pilot who fnores when a Ship " is toffed in the midft of the Sea -, no more able to " take notice of the Peril thou art in, than he that «« falls afleep on the Top of a Maft, where he was " fet to keep the Watch." They have ftricken me, Jhalt thou fay, and 1 was not fick -, tbey have beaten me, and I felt it not. When I fh all awake, Iwillfeek it yet again. 'Tis as if the wife Man had faid : " That to •* compleat thy Mifery, thou malt not only be " mocked, and abufed, and beaten, but thou malt " be as fenle'efs as if no harm had befallen thee : M And no fooner wilt thou open thine Eyes, but " thou will ip-'ly feek an Occafion to be drunk, " and be beaten again." My Friends, have ye never feen a Drunkard make that odious Figure, in which Solomon reprefents him ? You find human Nature is conftant to it felf : It ap- pears now in Britain, juft as it is defcribed in the Days of old at Jerufalem in all its vicious Exceffes. There is a great Degree of Likenefs between our Forefathers Intemperance, and their Children of late Pofterity. One would think one fuch a Specta- cle as this, or the meer Report of it, with an Aflu- rance of the Truth, mould be enough to forbid our Lips the Excefs of Liquor, and to fet a Guard upon our felves in the Hour of Temptation. Not only thofe who overwhelm themfelves with flrong Drink, and forget Reafon and themfelves, but thofe that are mighty to drink Wine, have a fevere Cenfure caft upon them, and a Curfe in the Book of God. Jfa. v. 22. not only Woe to them, ver. 17. that rife up early in the Morning, that they may find flrong Drink, and continue till Night, till Wine inflame them \ but woe to them that are mighty to drink Wine, even though they are not utterly overcome by it, to the Diforder and Difgrace of their Underftandings. The Reafon is, becaufe Nature will not bear fuch a Quan- tity of Wine or flrong Liquors at firft ; and 'tis pre- fumed Men have forced Nature beyond its original Capacity, f/f Cbrijiian Morality, Viz. Vol/IL Capacity, and thus have grown up, by Degrees of Sin, to fuch a Strength in Drinking. Thefe are they that call Evil Good, and Good Evil, and that glory in their Shame. • Hearken to thy Father's Advice, O Youth, and' defpife not thy Mother's Counfel ; Hear thou, my Son, and be wife, and guide thine Heart in the way of Temperance. Be not amongsl Wine-Bibbers, amongh rlotout Eaters of Flefb, ver. 19. Youth is greedy of* Pleafure, and in danger of being corrupted by it ; therefore avoid the Society of Drunkards and Gluttons,- You fee they are joined together in the Prohibition' and Threatning of the Word of God, for the Glutton' and the Drunkard Jhall both come to Poverty. A Wanton Indulgence of the Tafte will tempt Men to Revel- ling and Riot, thence follows a Neglect of all Bu- finefs ; and many a Prodigal, who had a fair Eftace, is by this means become a Beggar or a Prifoner. Lee us be watchful therefore when we fit down at a plen- tiful Table, and put a Knife, as it were, to our Throat, if we feel the Danger of a (harp and wanton Appe- tite *, let the Guard of our Virtue be as fhar'p and a&ive as our Thirft or Hunger. Let us not be d&~ firous of feaftingour felves with Dainties, for they too Often prove deceitful Meat : And though they >*re ne- ver fo tempting to the Palate, yet they may difturb; the Health of the Body, or indifpofe the Mind for the Service of Virtue. But this leads me to thenexc general Head, and that is, To confider how the Light of Nature condems this Vice, this fort of Impurity. If it were my Bufinefs to make a Flour ifh with learned Citations, it were an eafy Matter to bring the Greeks and Romans hither to pafs Sentence upon the Glutton and the Drunkard, and all the Luxury of the Tafte ; for 'tis too mean an Indulgence either for a Man or a Chriftian. It does not become human Nature to endanger the Welfare of all its Powers, and enflave them all to the fingle Senfe ofTajling. " I "am Serm. XXVI. Juflhe, Temperance, &c. 75 " am greater , fays Seneca, and born to greater *c Things, than to be a Slave to this Body, or to ?• Jive meerly to become a Strainer of Meats and " Drinks." The wifefl of Men, and the beft Wri- ters of all Ages, even in the Heathen Nations, have pafs*d their heavy Cenfures on thefe impure and bru- tal Follies, whereby we are reduced to the Rank of Beafts thatperifh, or perhaps funk below them by the Practices of Intemperance ; for there are but few of that Jower Rank of Creatures, who fwill them- felves beyond the Demands of Nature ; or, at leafts beyond what Nature is able to bear. Let us argue a little upon this Head from the Prin- ciples of ReajbHy and confider that the chief Defigns of Food are thefe two, The Support of our Nature, and the Refrefhment of our Spirits. Therefore give Food to him that is hungry, that Life may be maintain'd: Give Drink to him that is thirfty, to aflift the Sup- port of Life, and to refrefh it. Give Jtrong Drink to him that is ready to faint, that his Spirits may be re- cruited, and Wine to him that is heavy of Heart, that he may forget his Sorrows. 'Tis evident that every thing, which goes beyond the mere Neceffity of Nature for its Support, does not prefently become finful ; be- caufe the Refrefhment of Nature is alfo one End and Defign of our Food. Remember that the Supports of Nature are defigned by the God of Nature to make us fit for all the Services and Duties of Life, and the Refrefhments of it are ordained by the fame Author of Nature to render us chearful in the Difcharge of thofe Duties. The one is neceffary to give us a Ca- pacity to perform, and the other proper to render the Performance chearful and delightful to us, and to intermingle our Labour with fuch innocent De- lights as may awaken our Thankfulnefs to the Bounty of our Creator. Thence it will follow, that the Rich are allowed to furnifh their Tables with a Variety of pleafing and grateful Food -, and that Feafts defigned for a chear- ful j6 Cbriflian Morality^ viz. Vol, II. ful Enjoyment of our Friends, are by no means for- bidden by the Light of Reafon, or of Scripture : For we gain Vigour for Action, by having the Spi- rits raifed and exhilerated. But it will follow alfo, that when we have our Choice of what we mail eat or drink, we ought to determine not meerly by Plea- fure and Appetite, nor feed till we are unfit for Ser- vice. If we know, or have a good Guefs before- hand, that this Cup, or this Dilh, will render us un-p fit for the proper Bufinefs of the Day, or uncapable of the feveral Duties we are called to •, yet if, for the fake of meer Senfuality, we venture upon it, God will number it among our Sins againji the Light of Nature. Thofe Ends therefore, for which God hath ordained our various Food, both in his Crea- . tion and in his Providence, namely, the Support of- Nature, and its Refrefhment ; let thefe be our De- figns in eating, and give Rules for our. ^termination what Food we mould partake of. It muft be granted indeed, that zfickly Perfon may be indulged in more Solicitude about Food, and may make it a matter of morediftinguifliing Choice than Perfons vigorous and healthy. Buc then the great End muft ftill be kept in the Eye, that is, the Re- covery of Strength for future Service, where they are much cut off from prcfent Work : For neither the Sick nor the Healthy, mould live for the fake of eating, but both mould eat for the fake of living and working. Now if the Light of Nature requires fuch Purity and Tern ferance, how much more doth the Go/pel of cur Lordjefus Chrifi oblige us to it ? I. It is the Command of our Redeemer, that we take heed cf Surfeiting and Drunkennefs, left our Hearts at any lime be overcharged with them, Luke xxi. 34. And what Caution doth the holy Apoftlegive, Eph. v. 18. Be not dninken with JVmey wherein. is Excefs, but be ye filled with the Spirit, fpeahng to one another iq PfalmSy and Hymns > and fpiritual Songs. Don't be fo ! indulgent Serm. XXVI. Juftice, Temperance, Sec. 77 indulgent to your Palate and your Glafs, as to let Excels of Wine overtake you, left: you Cbrijlians fhould do as Heathens have done, and break out into irregular Songs, and licentious or profane Mirth ; but feek rather the largeft Influences of the blefTed Spirit, and give a facred Loofe to a devout Frame : Break out into divine Pfalms or Songs ; comfort your felves, and edify your Neighbours thereby. In Ro?n. iii. 13. St. Prt?Jadvifes us how we fliould behave our felves in this Point ; Let us walk bonejlly, as in the Day, not in Rioting and Drunkennefs ; but put ye on the Lord Jefus Chrijl, and make not Provijion for the Flefh, to fulfil it in the Lufts thereof. Put on the Spirit of the Gofpel, and the Ornaments of Chriftianity, and then you cannot for fhame feek the Pleafures of the Brute, nor fink down into the bafe Impurities of animal Nature : If you have put on the Lord Je- Jus Chrijl, and are his Difciples indeed, then look like Cbrijlians ; let the very Life of Chrijl be manifeji in your Lives : Live above thefe animal Deli res, thefe lower Defigns of the Flejh, which is not the chief Nature of the Man, much lefs mould it be the chief End of Chriftians to gratify it. II. Let Chriftians confider, that the original Ruin of their Natures, Soul and Body, arofe from the Indul- gence of a foolifb Appetite. When our Mother Eve faw the Fruit of the forbidden Tree, fhe thought it was pleafant to the Eye, and good for Food: She called it her felf, and tempted Adam to the Sin that ruin'd him and all his Off-fpring. When therefore a Temp- tation to this fort of Guilt appears, let us think of all the Miferies of our fallen State, and not dare to repeat that Crime, which had fuch difmal Confe- quences. It brought Iniquity, Pain, and Death in- to human Nature, and begun all that Difhonour to God, and all that Mifchief among Men, that ever was found in tnis lower World, III. Every ?S Chrijiian Morality, viz. Vol. II, III. Every Saint ought to have a mortal Quarrel with the Flefh, becaufe he carries about the Seeds of Ini- quity in it> and the Springs of perverfe Appetites, which ought always to be kept under, left our very Spi- rits become carnal, and we lofe our heavenly Crown. Therefore faith the Apoftle, i Cor. ix. 27. I keep under my Body, and bring it into Subjetlion, and endea- vour to be temperate in all Things, that running in the Chriftian Race, I may obtain the Prize. It is the Bufinefs of a Chriftian to eat and drink in due Seafon* for Strength and Refrefliment, not for Luxury and Drunkennefs , which Solomon forbids to Princes, Ecclef. x. 17. It was an excellent Saying of that holy Man, Mr. Jofeph Allein ; " I fit down to my Table, not 46 to pleafe my Appetite, or to pamper my Flefhi «* but to maintain a Servant of Jefus Chrift, that he " may be fit for the Lord's Work ". IV. The Saints mould be pure and holy, even in the Affairs of the natural Life ; for they have Meat to eat, that the World knows not of ; they drink of, the Pleafures that flow from God, and from his Covenant ', and therefore mould not be over folicitous about pleafing their meaner Appetites. Thofe that indulge themfeives in carnal Delicacies, and make Enquiry for the Pleafures of the Flejh, as the main Bufinefs of Life, Whatfhall I eat, and ivhatjhall I drink ? Thofe that live in a Round of Senfuality, they debafe their Souls, make themfeives unfit for the Duties and Plea- fures of a Chriftian, unfit for divine Communications, for holy Fellowfhip, heavenly Meditation, and live- ly Exercifes of Faith upon unfeen Things ; they damp their Zeal for God, blunt their Relifh for re- ligious Delights, and are perpetually defiling their own Confciences. Thefe are they that make their God their Belly, while they profefs to be Chrifiians. But the Apoftle in Philippians il'u 18, 19. tells us, whatfoever they profefs, they are Enemies of the Crofs JSerfn. XXVI. Jujiice, Temperance, &c. 79 of Chrift, and I cannot fpeak of it, fays he, without weeping. Now if there be any fuch Sinners amongft us, fuch Slaves to a paultry Appetite, that make it a Bufinefs of too folemn and folicitous Enquiry, How we jhall re- gale the Palate, and gratify the Tafte ? If there are any of us that know not how to forbid ourfelvesa favoury or lufcious Dim, even though we know or expecl: it will difcompofe the Flefh or the Mind : If we have not Temperance enough to deny the fuper- fluous or excefiive Glafs, when it comes to our Turn, nor Virtue and Courage enough to refufe it, Jet us take our Share in the Reproofs of this Difcourfe j and let us remember that we have had fair Warning this Day from the Word of God, that we may noc drown our Souls in fenfual Indulgences, and make our felves unfit for the Duties of Life, or for the Bufinefs or the Joy of Heaven. SE R~ 4ft> Chrifiian Morality > viz. Vol. II. SERMON XXVII. Chriftiaa Morality, viz. Chaftity, JsV. Philip, ivl 8. . Whatfoever things are pure think on thefe "Things. "Oact dfvct, &c. PU R I T Y of Heart and Life, in the perfed Beauty of it, belongs to no Man fince our original Apoftacy. That foul and fliameful Departure from God, has rendered us all unholy and unclean. But we are recalled to feek our ancient Glory, by the Mefiengers of Heaven, and the Mi- niftry of the Gofpel. The Apoftle exhorts us to it in the Text. If the Word pure be taken in its largeft Extent, it may include in it Temperance in Meats and Drinks, "as well as Cbajlity in Behaviour. You have heard already a Difcourfe of Temperance, with fo hateful an Account of the Crimes of Gluttony and Drunkennefs, that I hope my Hearers have conceived a facred Averfion to fuch Senfualities. Let us now proceed to thefecond Senfe implied in the Word, and that is Modefty and Cbajlity of Speech and Behaviour. This is a moft eminent, and raoft undeniable Part of that Purity, which St. Paul here requires j and this, in many of his Epiftles, he in- fills Serm. XXVII. Chaftity, &c. SV lifts upon as neceffary, in order to make up the Character of a Chrijiian, and render it honourable ; and St. Peter recommends it to the pious Women in his Day, as a means of the Converfion of their Hus- bands, who were Gentiles : 'That they who obeyed not the Word of the Gofpel, might be won to a good Efteem of Chriftianity, while they beheld the cbajle Conversa- tion of their Wives % i Pet. iii. 1,2. This Virtue ftands in Oppofition to thofe feveral Vices, which are diftinguifhed by different Names in Scripture, fuch as Adultery, Fornication, Lafciviouf- nefs. (1.) Adultery, when one of the Perfons who arc guilty of impure Embraces, is under the facred Bonds of Marriage. By the CommiiTion of this Sin there is Injury done to another Family, and thus it is not only an Offence againft the Laws of Pu- rity, but a Violation of the Laws of Juftice. (2.) Fornication, when both the guilty Perfons are free and unmarried. It has been fufficiently proved by many Writers, that this is utterly unlawful, how- foever fome have attempted to varnifh the Guilt, and excufe the Crime. (3.) Lafcivioufnefs, which confifts in giving a Loofe to thofe impure Thoughts, Words, and Actions, which have an apparent Ten- dency toward the Sins before-mentioned. Befides thefe, there are other Names and Inftances of unclean Abominations, which I wifh could be utterly rooted out from human Nature, by burying them in ever- lafling Silence. If I were to fetch Arguments from Reafon and the Light of Nature., I might make it appear that thefe things are criminal, and contrary to thofe Rules of Morality, which were written in the Heart of Man, And perhaps they would have appeared in the fame guilty Colours to all Men, if the Light of Nature were not obfeured by corrupt PaJIions, and licentious Appetite. The Practice of thefe impure Vices is inconfiftent with the great Ends for which God has formed our Natures, has raifed u% above the Beafts Vol. II. G that r$2 Chrijlian Morality viz. Vol. It. that perifh, and has inclined Mankind to form them- selves into Societies for mutual Benefit. The Brutes, who have no Nature fuperior to the Animal, are not governed by the fame Laws : But the God of Nature, who has made us compound Beings^ and ((hall I fay ? ) hath joined an Animal and an Angel to- gether to make up a Man, expects that the Angel fhould govern the Animal in all its natural Propen- sities, and confine it within the Rules of Religion and the facial Life. Thefe Vices are alfo contrary to the folemn Ordi- nances of Marriage ', which the blefied God inftituted .in Paradife in a State of Innocency, and defigned to continue through all Generations. If thefe Impuri- ties of Converfation were publickly permitted, all the tender and moft engaging Names of Relation and Kindred, fuch as Father, Sifter, and Brother, would be confounded, and almoft abolifhed among Mankind ; and what difmal Confequences would hence enfue ? In -what helplefs Circumftances would Children be then brought into this World ? And many of the Ends of human Society would become fruftrate and vain. I confeis indeed, that feveral of thefe Vices were practifed in the Heathen World without any inward Remorfe of the Mind, without private Reproof or publick Shame. Some of thefe Impurities were al- lowed by the Laws of their Country ; fome were in- dulged at Feftivals, and fometimes they were min- gled with their religious Ceremonies, and made part of the Worfhip of their Gods : Idol Gods ! Abomi- nable Religions ! Bafe and ihameful Worfhippers ! For it is a Shame, faith the Apoftle, even to [peak of thofe things that are done in fecret, tho/e unfruitful Works of Darknefs ; Ephef. v. n, 12. Yet there have been feveral of the grave, the fober, and the wifeft among the Gentiles, who being conftrained by the meer Force of Reafon, have fpoke againft thefe corrupt Practices, and have adorned tKe Virtue of Cbaftity with many honourable Encomiums, But Serm.XXVIL CbaJKty, Sec. 83 But how doubtful foever tfyis4Duty hath Jjeen rec- koned among the Heathen Nations, yet ic is made ne- ceffary by the Principles of the Chnjiian Religion, and a flrong and fevere Guard of Prohibitions and Tbreatnings is fet all around to fecure the Practice of ic. Now that I may fpeak of this Subject as becomes me, and recommend it in Language pure and un- dented, I mail Jet before you lome of thofe Scrip- tures, that bear Witnefs againll all the Violations of it, under the following Heads. I. The exprefs Precepts of the Law of God demand the firft Place in this Catalogue of divine Testimo- nies agamft Impurity for they were delivered at Mount Sinai to many hundred Thoufands at once, they wereufliered in with Lightning, and pronoun- ced with Thunder. Exod. xx. 14. Thou/halt not com- mit Adultery. This is the feventh Command : And that there may not be the lead Tendency toward this Sin, the tenth Command is fet as a Prefervative and Defence, Thou {halt not fo much as covet thy Neigh- bours Wife* ver. 17. In this Epitome and Sum of the Laws of God, whereby he rules his Creatures, which is called the Decalogue or Ten Commandments^ you find this Vice of Impurity is twice forbidden ; once in the perfect Act, and again in the criminal Wifli and Intention. Obferve here, that though the Words of thefe Commands directly point to Adultery , yet it appears by the very Reafon of Things, as well as from other Paffages of Scripture, that all unchajte Thoughts* Words* and ARions* are nere forbidden, as our younger Years have been taught in the Ca- techifm. Nor is this a Law that belonged only to the Jews, for the New Tefiament mentions and enjoins this Com- mand with the jeft, which are of equal Force under the Gofpel. The Law forbids all manner of Luft> and faith, Thou Jhalt not covet* Rom. vii. 7. The great Apoftle puts the Thejfalonians in mind of what he had G 2 taught 84 Chrifiim Morality, viz. Vol. II. taught them as the Law ofChrift. 1 Theff. iv. 2, 3, 4, 5. For ye know what Commandments we gave you by the Lord Jefus. For this is the Will of God, even your SanUifcation, that you fhoidd abjlainfrom Fornication: That every one of you Jhould know how to poffefs his Vejfel in SahUif cation and Honour ♦, not in the Lujl of Concu- fifcence, even as the Gentiles which know not God. 'Tis as much as if he had laid, it is a Difhonour to Chri- ftianity, and a Step of Return towards Heathenifm, to give a Loofe to impure Lufts. He repeats the fame thing, Ephef. iv. 17. This I fay then, and tejlify in the Lord, that ye henceforth walk not as other Gentiles walk, in the Vanity of their Minds, having the Underjianding darkned, being alienated from the Life of God through the Ignorance that is in them : Who being pail feeling, have given themfelves over to Lafcivioufnefs, to work Un~ cleannefs with Greedinefs : But ye hdve not fo learned Chris! , if fo be ye have been led by him, and taught the Truth as it is in Jefus. In vain ye profefs to have learnt the Truth as it is in Jefus, or to hzvzputon Chrifr, while you practife the fame Abominations as ye did before, while ye walk and live as the vile Heathen World. . II. The hateful Defcription ofthefe Sins which is given us by the holy Writers, mould print the fame odious Image of them upon our Minds, and for ever forbid the Practice. Solomon, a great King, and a Man of ex* cellent Wifdom, had well known the Mifchief and Madnefs of this fort of Vice ; he gives his Son the mod folemn Charge againft it in various Parts of the Book of Prbverbs, more efpecially in the vith and viith Chapters, which he fperjds entirely upon this Theme, and in the ii-, the vith, and the ixth Chapters, where he applies near half of them to the fame Defign ; wherein, after he has fhewn the infinuating Flat- teries of the wanton Woman, he never fails to give notice of fome of the terrible Attendants of thofe chat follow her. For her Houfe inclines to Death, .and her Serm. XXVII. Chafiity,. &c. % her Pattys -unto the Dead ; none r that go to her return agabi, neither take they hold of the Paths of Life. There is fcarce any Iniquity that does To effectually harden the Heart, and prevent all Repentance. Let not thine Heart therefore decline to her IVays, go not aflray in her Paths : For Jhe has cafl down many wounded, yea, many ftrong Men have been flain by her : Her Houfe is the Way to Hell, going down to the Chambers of Death. This leads me to the next Particular. . Ill, If we confider the difmal Effects of thefe impure Practices, as they are recorded in jacred Hijlory, they Jhould keep our Souls awake, and keep us always tp the Watch, left we be infrared. Behold Samfon the ftrongeft of Men, who was a holy Nazante, and devoted to God ; how was he brought down (hame- fully from the Height of his Glory to Prifon and Slavery, to Blindnefs and Death by the Love of ftrange Women ! Behold the Jewifh Hero lying like a thoughtlefs Fool upon the Lap of his Delilah, while the feven facred Locks of his Head were fbaven, and his divine Strength went from him, . for the Lord de- parted! Behold the wretched Captive with his Eyes boryd out by the Philiftines, bound with Fetters of Brafst and grinding in the Prifon Houfe ! Behold the Man who was once their Terror, now become their Sport, their Mockery, and their Laughing- ftocl> in the Houfe of Dagpn their God ! See him there cruuYd to Pieces, and expiring under the Weight of his own Revenge upon his Philifline Enemies ; and all this for the Love of a Harlot ! Mark the Mifchiefs, the Calamities and, the Blood-fhed tha.t purfued the Houfe of David, when Adultery and Guilt in the Matter of Uriah had provoked his Gpd ! See how Sin and Death made wide Inroads into his Houfhold ! See there his Son Amnon flain by his Brother Abfa- lom for the Folly he had wrought in Ifrael, and the Inceft with his Sifter er. The thoughtlefs Perfon lives at a venture, walks always at random, and feems to aim at nothing. He enjoys the prefent Hour indeed, talking and acting according to the meer Appearances of things. He is content with a flight fudden View of any thino- without Recollection or Forethought ; and in a moft literal Senfe takes no Thought for the Morrow. The fickle and unconftant Man, he may aim at fomethino- indeed, and have honeft Defigns in his Head, but is ever changing the means to attain them, and pur- fues nothing with that Steadinefs that Prudence re- quires, or that the Neceffity of human Affairs de- mands of every Man that would be wije and happy. Such Men may be pitied as weak and filly, but they are feldom efteemed, or mueh beloved in the World, while Prudence is fo much wanting. There is no Neceffity that I mould cite fpecial Parts of the Word of God, to encourage us to feek this moft amiable Quality, fince the Recommenda- tions-of true Wifdom, both human and divine, are fcat- tered up and down through all the facred Writings : And the Spirit of God has given 115 one or two Books On q6 Chriftidn Morality ', viz. Vol. II. on purpofe to teach us Prudence ; thefe are the Ec- clefiajtes and the Proverbs of Solomon. Nor can I pro- pose any better Direction to gain univerfal Wifdom, than to read the Book of Proverbs often with Dili- gence and humble Prayer. II. Moderation is another lovely Quality. It teaches us to maintain a Medium between thofe wild Ex- tremes, into which human Nature is ready to run upon every Occafioni When a warm and imprudent Talker adorns fome common Character with exceflive Praifes, and car- ries it up to the Stars •, the moderate Man puts in a cautious Word, and thinks it is fufficient to raife it half fo high. Or when he hears a vaft and unrea- fonable Load of Accufation and Infamy thrown up- on fome Ieffer Miftakes in Life, the moderate Man puts in a foft Word of Excufe, lightens the Burthen of Reproach, and relieves the good Name of the Suf- ferer from being prefTed to Death. When he fees Opprejfion and Violence practifed amongft his Neigh- bours, the Jujlice of his Soul directs him to take the Part of the injured Per/on, and his own Moderation and Goodnefs inclines him to do it in fuch a manner, as may calm and fupprefs the Refentment of the Op- preffed, and foften and melt the Oppreffor into Com- pliance with the Rules of Juftice. Thus he recon- ciles them both, without giving Offence to either. When any Sects of Chriftians feem to be carried away with the furious Torrent of fome prevailing Notions, or fome unneceflary Practices, fome fpe- cial Superftition, or a contentious Spirit, the mode- rate Man tries to fhew how much of Truth and Good- nefs may be found amongft each Party, where all agree to hold Cbrijl J ejus the Head ; though he dares not renounce a Grain of Truth or necejfary Duty, for the fake of Peace, and he would contend earneftlyy where Providence calls him, for the EfTential Articles of Faith which were once delivered to the Saints ; for he knows Serm. XXVIII. A Lovely Carriage, &c. 97 knows the Wifidom that is from above is fir ft; pure, and ifjen peaceable, Jam. iii. 17. Yet he takes this Oo cafion to prove that fome Truths or feme Practices, are Articles of lefs Importance to the Chriftian Life ; that they are not worthy of fuch unchriftian Quar- rels ; and thus he attempts, as far as poftible, to re- concile the angry Difputers. Sometimes he has the Happinefs to (hew them both that they fight in the dark •, he explains their Opinions and their Contefts, and puts the beft Senfe upon both of them : And when he has brought them into the Light, he makes it appear that they are Friends and Brethren ; and that Religion and the Gofpel are fafe on both fides, if they would but dwell together without fighting, but that it is forely endangered by their Battels. So St. Paul dealt with the Jewijh and Gentile Cbriftians, and aflured them that they both belonged to the kingdom of God, and the Church of Cbrift, though, they quarrelled about Flejh, and Herbs, and Holy-days. How lovely, how glorious, how defirable is fuch a Character as this ! I confefs when a Party-Spirit runs high among the different Se#:sof Religion, or the different Divifions of Mankind, this moft amiable Virtue is called by the fcandalous Names of Indifferency, and Lukewarm- nefs, and Trimming ; and it fuftains a World of Re- proaches from both the quarrelling Parties. Mode- ration, though it is the blefTed Principle, which a- wakens and aflifts Men to become Peace-makers, yet at the fame time when it enters into the Battle to. divide the Contenders, it receives an unkind Stroke from either Side. This the Reconciler expects, and he Ipears it for the Hike of Union and Love. The moderate Man in Cafes of private Property or Intereft, does not infift upon the utmoft of his own Right- with a ftiffand unyielding Obftinacy, but a- bates of his juft Pretenfions for the fake of Peace ; and what he praclifes himfelf, he perfuades others to practifc in the like Contefts. This is that Moden- Vol. II. H ticti 98 Chrijlian Morality ^ viz. Vol. If. tlon and Gcntknefs, which the great Apoftle recom- mends a few Verfes before my Text, Phil. iv. 5, Let your Moderation be known to all Men. And our bleffed Lord himfelf gives the moderate Man this il- luftrious Encomium, Blejfed are the Meek, who fub- mit rather than quarrel, for they /hall inherit the Earth. Blejfed are the Peace-makers, for they Jhall be called the Sons of God, Matt. v. 5, 9. Happy Souls, whom the God of Truth, and the God of Peace, acknow- ledges'for his Children, and to whom he promifes a large Inheritance ! And let it be obferved alfo, that whatfoever hard Ufage the Sons of Peace may meet with, while the Ferment of Parties is hotteft, and the Storm is high, yet when the Clamour and Rage are funk and calm, when the Party-fury hath fpenc it felf, and is grown cool enough to fuffer Men to bethink themfelves, and to fee all things in their true Colours, then the Man of Moderation itands approved of Men as well as of God ; the divine Virtue appears in its own lovely Form, and receives a becoming Share of Honour. III. Humility is a lovely Virtue. It is beautiful and becoming for a Man to divert himfelf of all affected Grandeur, and not to exalt his Head above his Neigh- bour. O that we were all clothed with Humility ! It is an Ornament that becomes Sinners well. Let us put it on with our daily Raiment, and ftrive to vie with each other which mall praclife this Grace in the greateft Perfection. How unlovely a Carriage is it toboaft our felves of any fuperior Quality we pofTefs, or to afTume lofty Airs, becaufe we have more Money than our Neigh* bour ! to aggrandize our felves in our own Efteem, in our own Language, in our Behaviour, becaufe we fancy our felves to be better drefl, or better fed than our Fellow-Creatures! And if we have a little Ho- nour put upon us by the Providence of God, it is a criminal Vanity for us to grow haughty and infolenc upon Serm. XXVIII. A Lovely Carriage, &c. 99 upon that Account. I am in pain whenfoever I hear a Man treat his Servant as he does his Dog ; as though a poor Man were not made of the fame Clay, nor born of the fame ancient Race as his Mailer : As tho' Adam (whole Name is Dufi) was not our common Fa- ther, or a Lord had not the fame Original as other Men. Nay, nhe nobler PoffefTions of the Mind, Inge- nuity and Learning, and even Grace it felf, are no fufficien!: Ground for Pride. It is a comely thing to fee a Man exalted by many divine Gifts, and yet a- bafing hirnfelf. It is a lovely Sight to behold a Per- fon well adorned with Virtue and Merit, and glori- fied in the Mouths of all Men, and yet concealing hirnfelf: To fee a Man of mining Worth drawing, as it were, a Curtain before hirnfelf, that the World might not fee him, while the World do what they can to do him Juftice, and draw afide the Veil to make his Merit vifible. Not that a Man of Worth is always bound to practife Concealment -, this would be to rob Mankind of the Bleffing God hasdefigned for them, and to wrap up his Talents in the unprofita- ble Napkin. But there are Occafions wherein a wor- thy and illuftrious Perfon may be equally ufeful to the World, and yet withdraw hirnfelf from publick Applaufe. This is the Hour to make his Humility appear. How graceful and engaging is it in Perfons of Ti- tle and i^i'.alih, to jlcop to thofe that are of mean Degree, to converfe freely at proper Seafons with thofe that are poor and defpicable in the World, to give them leave to offer their humble Requefls, or fometimes to debate a Point of Importance with them ? Not all the Dignity of their Raiment can render them half lb honourable as this Condefcenfion does j for nothing makes them lb much like God. The High and Holy One, wBo inhabits Eternity, (loops down from Heaven to vific the Afflicted, and to dwell with the Poor. And furely, when we fet our fdves^ before H 2 the loo Cbrijlian Morality, \\z. Vol. lb the divine Majcfty, we are meaner and more con- temptible in his Eyes, than it is poffible for any Fellow-Creature to be in ours ; he bumbles bimfelf to heboid Princes. It muft be allowed indeed, that where God and the World have placed any Perfon in a fuperior Sta- tion, and given him a fenfible Advancement above his Fellow-Creatures, he is not bound to tenounce the Honours that are his Due, nor to act beneath the Dignity of his Character and State. This would be to confound all the beautiful Order of Things in the natural, civil, and religious Life. But there are Cafes and Seafons that often occur, when great De- grees of Humility may be practifed without danger ok finking one's own Character, or doing a Difhonour to our Station in the World. There is an Art of maintaining State with an Air of Modejly, nor is there any need to put on haughty and fcornful Airs, in order to fecure the Honours of a Tribunal, or the higheft Offices of Magiftracy. I have known a Man who acted in an exalted Station with fo much Condefcenfion and Candor, that all Men agreed to love and honour him fo far, that it was hard to fay, whether he was mod honoured, or molt beloved. How amiable a Behaviour is it in younger Perfons, when Refpefl is paid to Age, and the Honour is given to the hoary Head that Nature and Scripture join to require ! Lev. xix. 32. Thou /bait rife up before the hoary Head, and honour the Face of the old Man, and fear thy God : I am the Lord. Though the Character of the aged Perfon, in refpect of Richer, Quality, and Learning, may be much inferior, yet the IVifdom that is naturally fuppofed to be derived from long Experience, lays a Foundation for this fuperior Ho- nour. And I look upon it as part of the Shame and juft Reproach of our Day, that there is fuch a licen- tious Inlblence afTum'd by Youth to treat their El- ders with Contempt. But fo much the more lovely is the Carriage of thofe who, in fpite of evil Cuftom, treat Serm. XX VIII. A Lovely Carriage, Sec. i o r treat old Age with Reverence, and abhor the pert and petulant Indignities that fome of their Companions calt upon the Writings and Counfels of their An- ceftors. And here I beg leave alfo humbly to admonijh my Fathers, that they practife the lovely Grace of Conde- fcenfion, when they converfe with thole that are young. I entreat them to permit a Youth of an ihquifitive Genius, to propofe an Argument for fome farther Im- provement of Knowledge, or to raife an Objection againft an eftablifhed Doctrine, and not to anfwer him with an imperious Frown, or with the Re- proaches of Herefy or Impertinence. I befeech them to indulge the riling Generation in fome Degrees of Freedom of Sentiment, and to offer fome Demon- ftration for their own Opinions, befides their Autho- rity, and the Multitude of their Years. The Apoftle Peter's Advice may be addrefs'd to Perfons of all Ages and Characters. 1 Pet. v, 5. Te lounger, fubmit your [elves to the Elder : Yea, all of you be fubjeel to one another, and be clothed with Hu- mility -, for God refifleth the Proud, and givelb Grace to the Humble. If we have more Knowledge than others, how lovely is our Conduct, when we teach and inftruct them, not like Sovereigns cf their Faith, and Dictators to their Under jtanding, but in a way of friendly Converfation, and mutual Improvement? If any thing occur* to be debated, it is a Sign of Modefty to yield to the Force of Argument, and not refolve before- hand to be infallible and obftinale, as though we were exempt- ed from the common Frailty of human Nature, and free from all PoiTibility of Miftake. While we are arguing with others, in order to convince them, how graceful a thing is it, when we have the Power of the Argument on our own £ide, to keep our felves from lnjult and 'Triumph ! ^low engaging a Behaviour toward our Opponent, when we fecm to part as though we were equal in the De- H 3 bate 102 Cbrijli an Morality, viz. Vol.11. bate, while it's evident to all the Company, that the Truth l.es wholly on our Side ! Yet I will own there are Scafons, when the ohjli- tiate ind the rffuming Di'.ularJ fhould be made to feel the Force of an Argument, by difplaying it in its victorious and triumphant Colours: But this is fel- ' om to be practifed, fo as to infult the oppofite 7, except in Cafes where they have fhewn a ghry and infufferable Infolence. Some Perfons ■ hardly be taught; Humility without be- ing f I j humbled ; and yet where there is need of this Chaftifement, I had rather any other hand fliould be employed in it than mine. IV. Meehnefs is another of the lovely Graces. This is contrary to Wrath and Malice, and all the angry Paffions, as Humility ftands n Oppofition to Pride. As there are generally fome fecret Workings of Pride in the Heart, when a Man gives Indulgence to his wrathful Paffions •, fo where a Perfon has through- ly learnt the Practice of Humility, the Grace of Meek- fiefs is eafily attain'd, and indeed it feems to be a ne- ceffary Confequent of it. How lovely is the Character of a Man, who can hear himfelf cenfured and reviled, without reviling again ! Who can fuftain repeated Affronts, without kindling into Flame and Fury ! Who has learnt to bear Injuries from his Fellow-Creatures, and yet withhold himfelf from meditating Revenge ! He can fit and hear a ftrong Oppofition made to his Senti- ments, without conceiving an Affront : He can bear to be contradicted without refenting : And as he never loves lo give Offence to any Man, fo neither is he prejently offended. sTis only the more-peevifh and feeble Pieces of human Nature, that are ready to rake^ffence at Trifles, and many times they make their own foolijh Jeafaujies a fufficient Ground for their Indignation. We Serm. XXVIII. A Lovely Carriage, &,z. 103 We cannot expect to pafs through the World, and find every thing peaceful and pleafant in it. All Men won't be of our Mind, nor agree to promote our Intereft. There are Savages in this Wildemels, which lies in our way to the heavenly Canaan ; and we muft fometimes hear them roar againft us. Di- vine Courage will enable us to walk onward wkhout fear, and Meehiefs will teach us to pafs by without relenting. We fhould learn to feel many a Spark of angry Fire falling upon us from the Tongues of o- thers, and yet our Hearts fhould not be like Tinder ready to catch the Flame, and to return the Blaze. The meek Chriftian, at fuch a Seafon, poflefles his Soul in Patience, as good David did, when Shimei fent his Malice and his Curfes afcer him : The Saint at that time was in an humble Temper, and laid, Let Shimei curfe. We fhould not render Evil for Evil, but according to the facred Direction of Scripture, endea- vour to overcome Evil with Good •, Rom. xii. 21. Anger h not utterly forbidden to the Christian •, yet happy is he that has the leaft Occafion for ir. In Ephef. iv. 26. the Apoftle gives us this Rule, Be ye angry, and fin not. As if he would have fa id, when the Affairs of Life feem to require a juft Refentment and Anger, look upon it as a dangerous Moment, and watch againft a finful Excefs. Let us never give a wild Loole to our Wrath, but always hold the Reins of Government with a ftrong Hand, left it break out into forbidden Mifchief. When we give our felves leave to be offended* let the Anger appear to be directed againfl the Sin of the Offender, if pof- fible, more than againfl his Perfon. Let our Anger be well-limed, both as to the Seafoa and the Length of it. The Seafons of it fhould be very uncommon ; a Chriftian mould feldom awaken his Anger, and the Continuance of it muft be^very ihort. Let not the Sun go down upon your IVram, nor : place to the Devil. The long fallen Refentment which is practifed by fome Perfons, carried on from H 4 Day 104 Chrijli an Morality , viz. Vol.11. Day to Day with a gloomy Silence, and now and tnen venting it felf in a ipiteful Word, or a fly Re- proach, is by no means becoming the Name and Spi- rit of a Chriftian. This is giving place to the Devil, and making room for him to lodge in our Hearts. This is as much contrary to Mceknefs, as a Jhort and fudden Fury is, and perhaps carries in it a Guih more aggravated in the Sight of God. Yet neither mould our Anger indulge it felf in loud and no'rfy Practices, nor fill the Houfe with a brawling Sound. "Tis better to dwell in a Corner of the] Houfe-top, than to cohabit in a Palace with fuch a brawling Companion of Life •, Prov. xxi. 9. And the wife Man has repeated it again in the 25/6 Chapter, as a Matter worthy of double Notice. St. Paul for- bids this Practice to the Ephefians ; Let all Bitternefs, find Wrath, and '-Anger, and Clamour, and Evil-fpeak- ing, be put away fro?n you, with all Malice ; Ephef. iv. 31. Nor mould our Refentments carry us to any cruel Practices. The Word of God fpends its Curfes upon fuch fort of Anger, Gen. xiix. 7. Curfed be the Wrath ef Simeon, for it was fierce, and the Anger 0/Levi, for itjuoas cruel. You know what Mifchiefs it hurried them into, even to foul Treachery and Murder, and. the Deftruction of a whole Country. The Grace of Meeknefs is an Enemy to all thefe Practices, and a happy Prefervative from them. V. Patience is a lovely Virtue. I am not now fpeak- ing of that religious Exercife of it, which confifts in an humble Submiffion to the Providences of God, without repining at his Hand, or fending up our Mur- murs againft Heaven ; but a patient Canducl to our Fellow -Creatures, is the thing which I chiefly defign here tArecOmmend. Win fome Perfons ftand in need of ?ny of the Neceflfaries or Conveniences of Life, they muft be fuppfy'd firft, they can brgok.no Delay ; Jet all the V. World Serm. XXVIII. A Lovely Carriage, &tf. 105 World ftand by waiting till they are ferved ; and their Anger is quickly kindled if their Affairs are not difpatch*d in a Moment. They make no Al- lowances for the Necefilties or Conveniences of o- thers ; nor for the various Accidents that attend hu- man Life, which may flop the Speed of the moft di- ligent Servant, and conftrain him unwillingly to de- lay his MefTage or his Work. But the patient Cbri- Jiian confiders all things •, defires but his Share of the- Attendance of his Fellow-Creatures, and waits with- out Clamour till the proper Seafon. He makes wife and Jcind Allowances for every Incident of Life that may give juft Occafion to a Delay, and gains the Love of all that are about him by his moft engaging Carriage. How lovely is it to fee a Teacher waiting upon ibofe that are flow of Underjianding, and taking due Time and Pains to make the Learner conceive what he means, without upbraiding him with his Weaknefs, or reproaching him with the Names ofjlupidandfenfe- lefst This is to imitate God, the God ofLong-fuf- fering and Patience, Whogweih IVifdom to all that ask, and upbraideth not, James i. 5. The patient Man at- tends and waits upon thofe that are flow of Speech, and hears an Argument fully propofed before he makes his Reply. This is an honourable and lovely Character ; But he that anfwereth a Matter before he heareth it, it is Folly and Shame unto him, Prov. xviii. 13. Perhaps he is utterly miftaken in the Objecti- on which his Friend was going to make, then he is juftly put to Ihe Blufh for his Folly and Impa- tience. The Virtue of Patience teaches us to be calm and eafy toward our Fellow-Creature?, while we fuftarn fharp and continued Afflictions from the Hand of God. ■ Tis the unhappy Conduct of fome Christians,, that when the great God puts them under any fore Trial or Chaftifement, they are angry with all their Friends around them, and fcattev abroad their Dil- 1 contents io6 Chrijlian Morality >, viz. Vol. II. contents in the Family, and many times make them fall heavieft upon their moft intimate Friends. If one were to fearch this Matter to the Bottom, we fhould find the Spring of it is an Impatience at the fo- vereign Hand of God j but becaufe their Chriftianity forbids them to vent their Uneafinefs at Heaven, they divert the Stream of their Refentmenc, and make their Fellow-Creatures feel it : So a Piece of unripe Fruit prefs'd with a heavy Weight from a- bove, fcatters its four Juice on every thing that ftands near it, and gives a juft Emblem of the im- patient Chrijlian. But what a lovely Sight is it to behold a Perfon burthened with many Sorrows, and perhaps his Flejh upon him has Pain, and Anguifh, while his Soul mourns within him ; yet his Paflions are calm, he poffeffes his Spirit in Patience, he takes kindly all the Relief that his Friends attempt ro afford him, nor does he o-ive them any Grief or Uneafinefs but what they feel through the Force of meer Sympathy and Com- panion ? Thus even in the midft of Calamities, he knits the Hearts of his Friends fafter to himfelf, and lays greater Obligations upon their Love by fo love- ly and divine a Conduct under the Weight of his heavy Sorrows. VI. Love to Mankind in the various Branches of it, is a moft lovely Quality , and well becomes a Chrijlian. Should I fpeak of Love in the Heart, which ever thinks the beft concerning others, and wifhes and feeks their Welfare and Happinefs : Should I fpeak of it as it works on the Tongue, and appears in all friendly Language, whether the Object be prefenc or afar off: Should I defcribe it as it difcovers itfelf in the Hand of Affiflance and Bounty, to relieve the Poor and the Helplefs : Each of thefe would yield iufRcient Matter for a whole Difcourfe ; and this Grace would appear lovely in all its Forms. It is a Pain to my Thoughts to omit it here : Methinks I can Serm. XXVIIL A Lovely Carriage, &c. 107 can hardly tell how to Jet it go without large En- comiums : Nor could I prevail with my felf to pais it over now with fo brief a Mention, if I did not defign to employ an Hour or two on this Subject hereafter. The fecond Tart of the Twenty Eighth SERMON. I Proceed to fhew how the very Light of Na- ture recommends every agreeable and obliging Cha- racter ; every lovely Quality that is found among Man- kind •, and Reafon exhorts us to the Acquirement and Practice of it. I. Our own Interest directs us to it. 'Tis a natural good Quality, and a moft ufeful thing to deftre the Love of others, to feek the Favour of our Fellow-Creatures. sTis a very lawful Ambition to covet the Good-will of thofe with whom we converfe ; and to purfue fuch Practices as may procure us a Place in their good Opinion and Friend/hip. We who are born for So- ciety, muft naturally defire to (land well with Man- kind i and that our Neighbours fhould wi(h our Wel- fare, mould treat us with Decency, and Civility, and Love •, fhould afTift our Intereft, and do us good when we Hand in need of them: And if fo, then the Rule of Jujlice obliges us to practife the fame towards them which we defire they mould practife towards us. The more we exercife of Hu- mility, Meeknefs, Patience, Charity, and Good-will to- wards our Neighbours, the more Reafon have we to expect the fame Reiurns of a lovely Carriage from them. And it is no fmall Advantage in Life, for a Perfon to be much beloved. When he falls under fudden 108 Chrijlian Morality, viz. Vol. II. fudden Diftreffes, every Man is ready to relieve him i when he meets with perplexing Difficulties, he has the ready Afliftance of Multitudes at his Command, becaufe he hath many Lovers. II. It is a mojl generous Charatler, and the Sign of a great and good Soul, to delight to pleafe thofe with whom we converfe. 'Tis a lovely Sight to behold a Perfon folicitous to make all round about him eafy and happy. Such amiable Souls as thefe, 'tis a fre- quent Practice, and a Pleafure to them, to contradict their own natural Inclinations, in order to ferve the Defires, or the Interelt. of their Friends. A happy Temper ! that finds fo much Satisfaction in this Self- denial, that the very Virtue lofes its Name, and it becomes but another fort of Self -pie afing. Such Per- fons are in pain, when they find their Friends hard to be pleafed, and they fufTer fometimes too much Uneafinefs in themfelves, becaufe of the perverfe Humours of thofe they converfe with. This Un- eafinefs indeed may arife to a criminal Excefs, but the Spring of it has fomcthing amiable. I could wifli every Soul of us would learn a lovely Carriage. For, III. It makes us refemhle God him/elf. And yet there are fome that wijl be felfifh and churlifh, that will practife the fur ikis or the peeviJJj Pa (lions, through fome reigning Pnnciple of Pride, or Covetoufnefs, Im- patience, or Envy. There are fome that delight in vexing their Fellow-Creatures, and in giving them Torment and Pain. Part of thefe Qualities make us a-kin to Brutes of the worfer kind, when we take care of none but Self, and are regardlefs of our Neighbour's Welfare. " If " Self bt healthy and rich, eafy and honoured, 'tis " no matter though the reft of the World fuftain *«• Sicknefs, and Poverty, and Scandal." Others of thek unlovely Characters approach nearer to the Spirit Serm. XXVIII. A Lovely Carriage, he. 109 Spirit of the Devil, who takes delight in torturing his Fellow-Creatures, and doing what Mifchief he can amongft Men. But 'tis a God like Temper to take a fweet Satis- faction in diffufing our Goodnefs, and in pleafing and ferving all that are near us. Let us then be Fol- lowers of God as dear Children. He is the original Beauty, he is the lovelieft and the beft of Beings. To be good, and to do good, is a divine Perfection, and let us remember 'tis a Perfection that may be imita- ted too. He canfes his Sun to rife, and his Rain to fall on the Juft and the Unjuft, and fills the Hearts even of the Evil as well as the Good with Food and Gladnefsy when he gives them fruitful Seafons. Let us not dare then to be rough, and quarrelfome, and fullen, and ill-natur'd, while we profefs to be his Off-fprjng. Let there be fomething lovely in our whole Temper and Conduct, while we pretend to be Imitators of the God of Love. And does the Light of Nature furnifh us with all thefe Motives for a lovely Carriage ? then furely the Light of Scripture enforces them all. The Gofpel obliges Chriftians to this Practice by much ftronger Argu- ments, and it lays on us more fubflantial Obliga- tions. I. The blejfed and ever glorious Trinity, the Father, the Son, and the Holy Spirit, give us in the Gofpel a divine Example of this Pratlice. Has God, the great and glorious God, manifefled a lovely Conduct in his Works of Creation, and his Ways of Providence ; how much more glorious a Pattern has he fet us in the Tranladlions of his re- deeming Love ! What Condefcenf:on hath he here fhewn ! What Gentlenefs ! what Patience and For- bearance ! what Forgivenefs ! what infinite and endlefs Difcoveries of Grace has h* made in his Go- fpel! God Ho Cbrifli 'an Morality, viz; Vol. II. God the Father reconciling the World to himfelf by Jefus Chrifi, has a peculiar Sweetnefs of Afpect, and moft amiable Appearance. Here every Chnftian beholds himfiichashereveal'd himfelf to Mofes, when hecaus'd his Glory to pafs before him, Exod. xxxiv. 6. The Lord, the Lord God, merciful and gracious, long fuffering, and abundant in Goodnefs and Truth, &c. The Son of Goa Hooping down to take Flefh and Blood upon him, made the moft amiable Figure in the Univerfe. E- vefi in his glorious and triumphant Stare in Heaven, he is reprefented by a Lamb that was /lain, an Em- blem of Meeknefs and Innocence. And if ever the llejjed Spirit appeared in the Shape of any living Creature, 'twas in the Form of a Dove, a lovely and gentle Animal. Thus the blejjed Trinity confpire to teach us this amiable and divine Carriage. II. The Son of God incarnate has brought a lovely Pat- tern of this Practice nearer to us in his whole Deport- ment on Earth. I cannot part with the moft graceful Example of our Lord Jefus Cbrift with a flight No- tice. He came into this World partly with a De- figrt to become our Pattern in every Virtue, and in every Grace. Let us turn our Eyes towards him in all the Circumftances and Behaviours of Life, and he will ever appear, as he is in himfelf, the chief eji cften Thoufands, and altogether lovely. Let us take a Survey of him under thofe feveral Particulars, in which an amiable Carriage has been defcribed. Is Prudence a lovely Virtue ? How perfectly wife was the Conduct of our Lord ! How carefully d,d he attend to the Circumftances of Time and Place, while he dwelt amongft Mankind ! How happily did he fuit his Converfation to his Company ! How wifely did he derive his divine Difcourfes from the daily Occurrences of Life ! How admirably did he diftribute his Benefits according to the various Ne- ceflities of Men ! So that the unprejudiced World pronounced concerning him, He has done all things well. Shall Serm. XXVIII. A Lovely Carriage \ Sec. 1 1 1 Shall we be rafh and foolifti, fickle and imprudent, and live at random in our Words and our Works, when we have fo divine a Pattern of Prudence before us in the Hiftory of the Gofpel ? Is Moderation another lovely Character, and a Peace- maker an amiable Title ? Such was our blefTed Lord, and fuch mould his Followers be. How glorious a Sight is it to behold the Son of God coming down from Heaven to be a Mediator betwixt his offended Father and his offending Creatures ! to reconcile Heaven and Earth together, and rather than fail in this Attempt, he gladly expofed himfelf to Shame and Death, and made a Cement of everlafting Friend- fhip betwixt God and Man with his own Blood. ^ Shall we, who are reconciled by fuch amazing Trans- actions, quarrel with each other for Trifles, and form our felves into Parties for Rage, and Strife, and Hatred, and yet profefs the Name of the great Re- conciler ! Are we not commanded to follow Peace with all Men, as far as poJfiUe, with the Security of our Holinefs and Peace with God ? And how can we otherwife hope to be the Subjects and Favourites of the Prince of Peace ? Is Humility another Part of an amiable Character ? Who was ever humble as the Son of God ? The Brightnefs of his Father's Glory, and the exprefs Image of his Perfon, who emptied himfelf, and took upon him the Form of a Servant, and was ?nade in the Likenefs of Men, and humbled himfelf yet lower, even to the Death of the Crofs, and to the Duft of the Grave. There- fore the Father loved him, and the Father exalted him. This is the Man, the God-man, who calls us to the Practice of this Virtue ; Learn of me, fays he, for I am meek and lowly, and ye jb'all find re(l for your Souls, Matt. xi. 29. What Folly and Madnefs "is it for Duft and A flies to be proud, when God's own Son was humble ? And he gives us a noble Inftance to affure us that Humility is a lovely Quality : When the rich young Man in the Gofpel came, and kneel- 1 ed 1*2 Chrijiian Morality, viz. Vol.11. ed before him to alk his Advice, J e fits looked upon him, and loved him ; and would have left it upon Re- cord in his Word, that there was fomething lovely in a modeft and humble Carriage, even where the faving Grace of God was wanting. Mark x. 21. Meeknefs and Patience are the next things I men- tioned, that go to make up the Character of a lovety Perfon. But who was meek as the Son of God is ? What Affronts did he endure even while he was in- viting Sinners in the mofl affecting Language to their own eternal Happinefs ? What fhameful Mockery did he fuftain ? What Loads of malicious and infa- mous Blafpherny ? But when he was reviled, he reviled not again ; as a Sheep before the Shearer is dumb, Jo open- ed he not his Mouth. O when fhall we learn to imitate our bleffed Lord, and forbear and forgive as he did. How was his Patience tried to the utmoft ! And that nor only in the fruiilefs and thanklefs Labours of his Life among a cruel and infolent Race of Men, but in the Approaches of his bloody Death. When the bleffed Redeemer lay agonizing in the Garden, or hung bleeding on the Crofs, to fee him oppreffed with the Weight of the Wrath of God due to our Sins, conflicting with the Rage of Devils, forlaken by his Friends, and furrounded with the profane In- fults of barbarous Men : What a mournful and mo- ving Spectacle ! And yet there is fomething divinely amiable in it, to behold him all over calm and pa- tient, and meditating immortal and forgiving Love. What unworthy Followers are we of the bleffed J ejus, the Lamb that was /lain, when upon every Occafion we take fire, and break out into an impa- tient Fury ? But if I mould enter upon the lajl Injlance of a lovely Character, and begin the mention of Love, how far beyond all Example, and beyond all De- fcription, is the Love of our Lord Jefus ! How ten- der were the Companions of his Heart ! How ex- tenfive the Benevolence of his Soul ! What melting Langiiagd Serm. XXVIII. A Lovely Carriage, &c. 113 Language of Love dropt from his Lips hourly f And how were his mortal and immortal Powers em- ployed in procuring infinite Biefiings for finfiil Men, indiftributing them amongft the Rebellious ! O that we could l<°arn to think, and fpeak, and act like our bleffed Saviour, wholr Lite and whofe Death was a rich and various Scerie of divine and human Love ! III. I migM draw further Arguments from the Examples, and from the Writings of the Apo files and holy Men in the primitive Days of Chriftianity ; when they were all of one Heart and one Soul, and did every thing to pleafeandferve their Fellow-Chriftians* I would mentiorr the Epiftles of St. John i what a (divine Spirit of Love breathes in them \ But next to our Lord Jefus, I iliould rather turn your Eyes and thoughts td the Temper and Conduct of St. Paul, the greateft of the Apoftles, and the neareft to €hrifl^ Wow did he fleafe all Men, not feeking his own Profit, but their Salvation, even as Chrifl pleafid not himfelf t And he leaves Us his own Example in Tubordination to his Lord, Be ye Followers of me, even as I atfo am of Chrift, and give none Offence either to Jew or Gentile, Rom. xv, j, 2, 3. 1 Cor. x. 32, &c. Who is there forrowful among you, and I fympa- thize not ) Who is weak, and I am not weak ? Who is offended, and I don't (hare in the Pain ? I bear and endure all things for the EletTs fake, that they may be faved, 2 Cor. xi. 29. 2 Tim. ii. io. How lovely was his Behaviour in all Refpe£ts ! His Epiftles are full of it, it mines through every Page : His Character demands a Volume to defcribe It, all worthy of our Imitation and our Wonder. But I muft haften to the Idfi Motive derived from Chriftianity, and that is the Nature andDefign of the Gofpel it/elf. 'Tis the rrioft lovely of all Religions; ffiifdom, Humility, Peace, Patience, Meeknefs, Mo- deration, and Love, run through every Part of the Covenant of Grace, like fo many bright and beauti- VOL. II. I ful I" 1 4 Chrijlian Morality, viz. Vol. II. ful Colours join'd together in the Rainbow, that ft retches its Glory round the lower Sky, and feale an antient and everlafting Peace between Earth and Heaven. There is therefore the mofl: fovereign and con- ftraining Obligation laid upon us Cbrijiians, to do all Things that are lovely, that we may make our holy Religion appear like it felf, and caufc Chrifti- anity to be beloved of Men. Every Chrijlian is in fome Degree intruded with the Honour of Chriji, and with the Credit and Renown of his Gofpel. Let us be watchful then to take all Opportunities, and ufe all pious Methods to make our Hope appear glorious, to fet the Name of Chrijl in its own amiable Light, and to adorn the Doftrine of God our Saviour. Howdifhonourable and fhameful a thing is it for a Chrifrian to have an unlovely Carriage, or to fhew any thing in his Conduct that is rough and forbid* ding ! What a Blemifh does it caft upon the Gofpel which he profefies ! Let us talk what we will of the fublimer Glories of Chrijiianity, and profefs an Ac- quaintance with the deepeft Myfteries, yet with all our flaming Zeal for the Faith, we may become Scandals to the Gofpel) if we abandon the Practices of Love. The World will judge of our Religion by our Temper and Carriage. We give Occafion there- fore to the World to upbraid us, What do you more than others ? If we, who pretend to be Chrijlians% who have profefTed the mod lovely of all Religi- ons, are guilty of Practices unworthy of that facred Name : When they fee our Carriage as bad as others, they will be ready to cry out, What is your beloved more than another beloved ? What are your Doctrines better than others, if your Practice differs not from others ! And are you willing it mould be faid of you, that you are the Occafions of Shame and Scandal to the Name and Religion of Chrijl ? We mould do all things that are amiable in the Sight of Men, that the Gofpel may have the Glory i of Scrm. XXVIII. A Lovely Carriage \ Sec. 1 15 of it : Shall I fay, The Gofpel of Chrlft deferves it at our Hands ? If the Gofpel brings fo rich a Salvation to us, 'tis fitting we mould bring a great deal of Honour to it. How honourable is it 10 the Gofpel of Chriji, when Perfons of a rough, crabbed, four Temper, are converted by this Gofpel, are become Chrillians indeed, and are made all over amiable, and foft, and obliging in their Deportments ; when they carry it like new Creatures, like Perfons that are changed indeed, that have much of the Spirit of Love in them, the Temper of the Gofpel, and the Temper of Heaven ! 'Tis this Gofpel, as I have faid before, that turns Lions into Lambs, and Ra- vens into Doves, the moft favage Creatures into mild and gentle. While we are thus engaged in the Praclice of Love, we have no need to abandon our Zeal for the Truth ; but we mould feparate our divine Zeal from all our own guilty paffions, left inftead of honouring God, we mould deftroy his Children. The Servant of tbz Lord may be bold and ftedfaft in the Defence of the Gofpel, but be mu(t be gentle towards all Men, ready to teach, and patient under Injuries. He muft not firivs like a Hero for Victory, but when any oppofe tbem- felves to the Truth, he muji injlrutl them in ' Meeknefs% 2 Tim. ii. 24. While we are peaceful and harmlefs9 we may be at rhe fame time prudent and wife ; our Lord Jefus has joined thefe two Characters, Mail, x. 16. And it is a very lovely Infcription for a Dif- ciple of Chriji to wear in all his publick and private Converfation> Wife as Serpents , and harmlefs as Doves. Thus we may guard our felves from the Malice of the World, while we attempt to win them by all the fecred Methods of Humanity and divine Goodnefs, I z SER^ u6 C 'hrifli an Morality > viz* Vol. IL SERMON XXIX. Chriftian Morality, viz. Things of good Report, Jsfc. Philip, iv. 8. , .. Whatfoever things are of good Report — * think on thefe Things. "Ocri* vj viz. Vol. II. Si, 22. When St. Peter had received a Prophecy from his Matter concerning his own Martyrdom, he had alfo an exprefs Notice what his own Bufinefs was, (viz.) to follow his Mafter. But Peter had a tylind to know what mould become of John too ; Lord, fays he, and what /hall this Man do or fuffer ? What if J will, fays our bleffed Lord, that he tarry till 1 come again ? What is that to thee ? Is that thy Bu- finefs, Peter, to know what lhall befal John ? Mind thy own Duty, and follow thou me. A wife and di- vine Rebuke from our rifen Saviour! After this, $t. Peter well knew how to cenfure fuch Impertinence, and to reprove Bufy- Bodies. Of the fame Mind is the Apoftle Paul. He ad- vifes Women how to behave themfelves, that they mayn't fall under this Charge. Let them guide the Houfe, fays he, and employ themfelves in domeffick Affairs \ For if they negled this Work, they learn io he idle, wandering about from Houfe to Houfe ; and not only idle, but Tatlers alfo, and Bufy- Bodies, fpeaking things which they ought not ; gathering up Matter for Slander of their Neighbours at their next Vifit, where every one is afhamed to be Client, and there-^ fore each is ready to furnifh the Company with their Share. But this Practice, in the Opinion of the fa- cred Writer, furnifhes the Adverfary with daily Oc- cafion to (lander Chriftianity, and to fpeak reproach- fully of the Gofpel, and 'tis a thing of very ill Fame7 i Tim. v. 13, 14. II, A publick Spirit is another thing of good Report. Though Chriftians muft be diligent in their Bufinefs, yet they mould not confine all their Cares within the narrow Circle of Self, but have a hearty Solicitude for the Welfare of the Nation in which they dwell, for the Neighbours among whom they inhabit, for the Church of Chriji in the World, and extend their Con- cern to the Happinejs of Mankind. The Apoftle dU reels Timothy to make Supplications, Prayers, and In- tercejfions Scrm.XXIX. A good Report, ice. 123 UrceJJiom for all Men> and to cake fuch a Satisfaction in the Mercies they receive, as to give thanks to God upon their Account 5 1 Tim. ii. 1. He exhorts the Ephefians to Prayer and Supplication for all the Saints % Ephef. vi. 18. And what he taught, he alfo pra- ctifed in an eminent and glorious Manner ; the Care of all the Churches came daily upon him : And you find him in the Beginning of his EpiitJes lifting up his Petitions and his Praifes to Heaven continually for the Churches Co whom he writes. We Jhould rejoice with them that rejoice^ and weep with them that weep, and mare with our Fellow-Chri- ilians in their Joys and their Sorrows, that we may thereby double their Joys, and lighten the Weight of their Sorrows by a blefled Sympathy. We mould bear one another's Burdens ', and fo fulfil the Law of Chrift, Rom. xii. 15. Gal. vi. 2. And in 1 Cor. x. 24. he faith, Let no Man feek his own, but every Man another's Wealth, or Welfare ; that is, M Let no Man " be fo wholly fwallowed up in his own Profir. and " Peace, as utterly to neglect the Peace and Profit «4 of his Neighbour." Bur chough this be lb ho- nourable and becoming a Practice, yet it has ever been too much neglected, even among the Profef- fors of the Gofpel ; for St. Paul cells the Philipptans, that Timothy was a lingular Inftance of this good Quality f Philip, ii. 20, 21. J have no Man like mind' ed, who will naturally care for your Slate ; for all jeek their own, not the things which are Jefus Chrijl*s. Some may be ready to raile an Objection here, and fay, How is this confident with the former Char abler and PraiJice which I recommended, namely, That every Man mind his own Bufinefs ? I grant that this ought generally to be our firfr. Care, that we fulfil the Duties of our own particular Station well, and fee to it, that our felves and our HouJhold be fupported : This is ufually the loudeft Call of Providence, for he that provides not for thofe of his awn Houfe, when ic is, in his Power, does not anfwer 124 Chrifiian Morality, viz. Vol. II. anfwer the Demands of Chriftianity, but is worfe than an Infidel, or one that has denied the Faith, i Tim, v. 8. But there are many facred and civil Services may be done for tne Neighbourhood, che Churcht and the Nation, without any culpable Hindrance to our own Affairs. So much Time may be eafily re- deemed from Sloth and Slumber, from ufelefs and impertinent Converfation, as the Publick may call for at our Hands. And when there is a Day of Di- flrefs or Trouble come upon our Friends, upon the Land wherein we dwell, or the Churches of Chrift in the World, when Virtue and Religion are in fink- ing Circumftances, we are called fometimes to lay out a larger Part of our Time and Strength, our In- tereft and our Subftance, for the Welfare of the Publick, which otherwife perhaps might be due to our felves, and our own Family. In fuch Cafes as thefe, Chrifiian Prudence muft direct us how to di- ftinguifh wifely, and determine how far this Self- Denial is to be exercifed, in order to promote the Happinefs of Mankind, and the publick Honour of Chrift. This is a thing of good Report in the Church and in the World, and it will turn to our own Ho- nour in the Day of the Lord. But let no Man deceive himfelf, and vainly ima- gine that he may lay claim to the Honour of a -pub- lick Spirit, becaufe he fpends half his Days in Places of publick Refort, and in fruitlefs Inquiries and Chatterings about the Affairs of Government, and the Bufinefs of the State ; perhaps he extends his Cares alfo to Mu/covy and Perfta, as well as Great Britain, while the Care of his Shop is a little thing with him, the Bufinefs of his Study or Counting- Houfe is forgotten, and his Family complains of woful Neglect : Nor are publick Affairs mended by all his Impertinence. [ If this Sermon be too long, it is be ft divided here. ] III. Re- Serm. XXIX. A good Report, &c. 125 III. Regularity in the Condutl of our Affairs is a be- coming Character , and will gain us a good Name amongji Men. As there are many and Various Duties that belong to the natural, the civil, and the religious Life j 'tis a Piece of eminent Wifdom to appoint pro- per Seafons and Rules for the Performance of them ; nor mould we think it beneath us, as far as pofllble, to govern our felves by thofe Rules, and keep to our own appointed Seafons ; otherwife all our Affairs will be ready to run into Confufion ; one Duty will be apt to intrench upon another, and fome of the Duties of Life or Godlinefs will be neglected, or quite forfaken, under a Pretence of want of Time. One thing that intrenches upon the regular Hours and Orders of Life, is a trifling and dilatory Temper, putting off neceffary Bufinefs (whether it be Work or Devotion) till the lajt Moment ; and then, if the lead; Accident intervenes, we have not left our felves fuf- ficient Time to perform it. Thefe are the Perfons who are frequently found in a Hurry and Confufion, becaufe they have neglected to do the proper Work in the proper Seafon. Their Bufinefs is always done in hafte, and often unfiniihed. Thefe are they who keep no Appointments, who are feldom true to their Hour, who make their Friends wait for them upon all Occafionsj who often create Uneafinefs to all the Company, and put a whole Family out of ordej. What an unbecoming Behaviour is this ! What an ill Afped it bears ! efpecially if thefe Delayers are in any Degree inferior, or the younger Parts of a Houfe. And yet it might eafily be prevented, by taking the firft Opportunity for every Bufinefs. O 'tis an excellent, a golden Rule, Never leave that till to morrow, which may be done to day, nor truft the Bu- finefs of this Hour to the Care of the next, for the next Hour is not thine. When Servants are of this dilatory and trifling Hu- mour, they wafte their Matter's Time perpetually, and 126 Chriftiah Morality, viz. Vol.11. and put their Superiors to many Inconveniencies. They prevent one another's Bufinefs, as well as neg- lect their own. You would wonder how they could fpend three or four Hours in a common Errand, and make a Family wait half a Da^ for a Mefiage, that might bedifpatched in, half an Hour,; They cannot keep their Eyes or their Ears from attending to every Object they meet % their endlefs Curiofity of Inqui- ry, and their irrefiftible Inclination to talk of every thing that does not concern them, is an everlafting Hindrance td their proper Work. This atlive fort efldlenefs is much harder to be cured than that of the flow and ftupi'd kind i and you fee it belongs to the Poor as well as the Rich 5 though it is a Matter of Difreputation and Infamy to both. Perfons of this unhappy Conduct, whether of high or low Degree, are in great Danger of trifling in the moft facred and divine Concernments, as well as in common Life. They fometimes manage their [pi- ritual and immortal Affairs in the fame dilatory man- ner, but with more dreadful and fatal Confequence, They put off Repentance from Day to Day, and de- lay their folemn Tranfactions with God, till Sick- nefs feizes them, or till Death approaches 1 Then what Hurry of Spirit ! what dreadful Confufion of Soul ! what Tumults and Terrors overwhelm them I And it is well if the Matters of their Salvation be not unfinifhed at the laft Hour, and themfelves made miferable to all Eternity, becaufe they trifled away Life and Time. A fecond Enemy to this regular ConduH of Life, and which indeed is derived from the former, is this, An Inverfwn of the Order of Nature, and a Change of the Seafons which God hath appointed for Buftnefs and Reft. I confefs this is not now-a-days a Matter of til Re- port in it felf, however contrary it be to the Laws of Nature and the Creation : But 'tis attended with many Irregularities, and fometimes with infamous Practices too: Serm.XXIX. A good Report, &c. 127 too : And therefore I would fpend one Pase to give it an ill Name, and to bring it into juft Discredit. God has made every thing beautiful in its Seafon9 Ecclef. iii. 1 1, The Sun arifeth, and Man goeth forth to his Work until the Evening ; Pfal. civ. 22, 23. *Tis more natural and healthful to purfue the Concerns of Life, as much as poflible, by Day-light. Midnight Studies are prejudicial to Nature : A painful Expe- rience calls me to repent of the Faults of my youn- ger Years, and there are many before me have had the fame Call to Repentance. Wearing out the lightfome Hours in Sleep, is an unnatural Walte of Sun-Beams. There is no Light fo friendly to ani- mal Nature as that of the Sun. Midnight Affemblies% Feftivals, and Entertainments , exhauft the Spirits, and make a needlefs Profufion of the NecefTaries of Life : They carry a very ill Appearance with them, even where no Wickednefs is indulged, they are Practices of evil Report, and deferve Cenfure and Shame. It is no Honour to our whole Nation, that we have learnt the Fafhion of doing nothing in the Morning ; among Perfons of Mode the Day often begins at Noon : The Hours of Bufinefs are grown much later among us than our Forefathers could bear. They knew the Worth of Day-light. In fome things indeed we are bound to comply with Cuftom, or we muft forfake the World ; for a few can never item the general Tide, or reform a degenerate Age : And there are fome few Trades and Employments which demand Labour at Night. But in our general Conduct we mould endeavour to a& more agreeably to the Laws of Creation and Na- ture, and to reduce Families to a little better Order, wherefoever we have Power and Influence. Surely it can be no great Hardfhip for any Perfons in Health to begin their Day with the rifing Sun, for almoft half the Year. We fhould not think it fufficienc to get up a little before Noon, nor fhould wc turn the Morning of God and Nature into Midnight, nor 1*8 Cbrifiian Morality, viz. Vol. It nor make the Decline of the Sun ferve for our Morn- ing Work. I would not be thought in this Page to reflect upon the weak, the fickly, and the aged Parts of Mankind, whofe Nature may require longer Sleep, and a larger Degree of Reft to recruit their Spirits : Nor do I accufe thofe unhealthy Perfons, who can get no Slum- ber till the Night is half fperit, and are thereby con- ftrained, meerly for the fake of Health, to let their Bed intrench upon fo many Hours of Day-light : Yet I perfuade my felf, that if thefe laft would but bear the Inconveniencies they complain of for a Week or two, if they would break off their Morning-Slum- bers early, and early betake themfelves to Reft, Na- ture would quickly learn a better Habit, the Refor- mation would foon grow eafy : And perhaps this might advance their Health in a fenfible manner, beyond all their old Indulgences, or their prefent Ex- pectations. An excejive Love of Company, an AffeUailon of go- ing abroad, a Delist in Wine and Jlrong Drink, are the third fort of Enemies to that Regularity and Order which I am now recommending. Such Practices are cenfured in the Word of God •, I have called the Prophet Ifaiah, in a former Difcourfe, to witncfs againft the Drunkard, but I mufl afk leave to cite the fame Text again, againft the Walters of Time in Taverns, or meaner Drinking- Houies. Wo to them that go to their Cups in a Morning : This throws all the Bufinefs of the Day out of Order ; and fome- times they are tempted to continue until Night, or at Jeaft they return thither again and fta'y till Wine in- flame them ; then all the Follies of Life play their Parts; but they forget Religion, and regard not the Work, nor Worfhip of the Lord, Ifa. v. n, 12. How often has it been found, that the Religion of the Clofet, as well as that of the Family, hath been fhorten'd and omitted, and by Degrees thruft out of Doors, and forgotten, for want of making off every Impediment Serm. XXIX. A good Report, 6cc. 129 Impediment* and confining our felves to proper Sea- ions. We intend to fulfil our Duties, but we intend it at random, without keeping any Time for it : And thus fome Houfholds, that would be called Chriftians, live without God in the World. They that tarry long at Wine, or in any needLfs Company, and lengthen out the Hours of their needlefs Abfence from Home, may count themfelves guilty of the fe- veral Diforders that are committed in the Family ; which would be rectified, or intirely prevented by the Prefence of the Mailer. I confefs fometimes neceffary Bufinefs detains a Per- fon beyond his ufual and appointed Hour : There mult alio be fome Allowances made for the unhappy Engagements whfch may attend fome particular Cal- lings in the World. Our own Confciences mud be the final Judges in this Cafe : But let us be faithful and honelt, and frequently make an Enquiry, whe- ther our Conduit be regular or no ; and whether it be the NeceJJity of Affairs that intrenches upon the Seafons of Duty, or whether it be a carelejs Indiffe- rence of Spirit. Good Orders in a Houfhold, and re- gular Hours for all the Duties and Enjoyments of Life,, give Beauty and Ornament to Life it felf : Like a mufical Inftrumenc, where every String is wound up to ftrike its proper Note, and the fkiiful Mufician keeps his Time, how does it entertain the Ear with innocent Pl^afure, and refrefh the Heart, when practifed at proper Seafons ? Such a Family appears like a Bethel, a Houfe of God, and the Lord himfelf delights to dwell in it. O may it be my Lot and Portion always to inhabit in fuch a Tabernacle, till I lay down this Body in the Drift, and my Soul arifes to the well-ordered Family of Heaven ! IV. Sorting our felves ivith the bejl Company is ano- ther beautiful Part of Chr'ifiian Conduct, and procures a good Report. By the bejt of Company, I don't in- tend the Greatefi or the Ricbefl, nor the rnoft Inge- Vol. II. K viotu 130 Chrijlian Morality, viz. Vol. II. nious and Witty ; for there are fome of thefe that are vain and vile enough •, but the befl in my Efteem, are thofe who are moft Virtuous, moft Pious, moll Knowing and Wife, or thofe that zvzfeeking after Vir- tue, Piety, andWifdom. Thus by Converfation with the one, we may be always doing good, and with the other we may be always receiving fome good. He that walketh with wife Men, Jhall grow yet wifer, but the Companion of Fools fhall be dejtroyed -, Prov. xiii. 20. Be not deceived, God is not mocked, evil Communications corrupt good Manners. A heathenifh Poet, and an in- fpired Apoftle agree in thefe Words, 1 Cor. xv. 33. If we are engaged much in Converfe with thofe that are light, and frothy, and vain, we mall gain the fame Levity of Temper. If we talk much with the Profane, we fhall be tempted now and then to a pro- fane Expreflion too. Can a Man touch Pitch and not be defiled? Can a Man pafs through the Flames, and his Clothes not be finged ? Neither can thofe that walk frequently and delightfully amongft light, vain, intemperate Perfons, efcape being defiled by them. 'Tis true, the Apoftle tells us, if we would utter- ly feclude our felves from all manner of Converfe with Perfons of ill Character, we muft abandon So- ciety, and almoft go out of the World, 1 Cor. v. 10, But the Meaning of the Apoftle, when he bids us avoid evil Companions, is, as much as poffible, to mun their Company *, fee therefore that it is a ne- ceffary Call of Providence leads you amongft them ; otherwife abftain. Thofe who give themfelves up to be entertained by every one that will entertain them, thofe who will walk with every Companion, and will herd with every Drove, they are in danger of being corrupted with tftoy Vice, and of learning every ill Principle. But if through the Grace of God, we mould efcape the Infection of Error or Sin, yet we fhall lofe our good Name by keeping ill Company. A" Delight in Serm. XXIX. A good Report, &c. 131 in bafe and wonhlefe Companions, will make the World judge that we are Ike them : Whereas we fhall gain part of the good Character of our Afib- ciates and Acquaintance, and derive Honour from them, if we are fo happy as to have Friendfhip and Intimacy with Perfons of Piety, Learning, and Vir- tue. May thefe be the Friends of my Choice, and my Companions for ever ! V. Abflinence from theulmofl Bounds of things lawful is another Practice of good Report amongft Men, and ffpecially amongft Chriftians. *Tis but a narrow Line in many Cafes, that divides between a lawful and a finful Practice ; and if we will venture, as near as poflible to the very Borders of what we think lawful, we fhew too great an Inclination to the bor- dering Iniquity, and we fhall often be in danger of treading on forbidden Ground. If we indulge the Love of Pleafure, or give an unguarded Loofe to any lawful Paflion, we fhall find it difficult to with- hold the Violence of corrupt Nature from tranfgref- fing the lawful Bounds. If a wild Horfe be induig'd in his Career, 'tis well if he does not break the Reins, and fling the Rider. *Tis a foolifh Fancy to walk upon the Edge of a Precipice, unlefs we could in- fallibly fecure our Head from Giddinefs, or our Feet from Scumbling. 'Tis much fafer therefore to keep a proper Diftance from fata! Danger. The World will give us but an ill Character, and fay very juftly concerning us, that we are not much a- fraid of Vice, if we dare rafhly venture into Temptation. *Tis the Advice of the Holy Spirit, and St. Paul to the Chriftian Converts, Abjlain from all Appearance if Evil, 1 ThefT. v. 22. And the Apoftle Jude re- quires us to "bate even the Garments thai are /potted by the Flcfh, Jude ver. 23. Every thing that looks like Guilt fiiould forbd our Approach \ we mould chufe to ftand afar off, and with-hold our Defires, left we UcMIe our Confciences, and bring a Blemifh upon K 2 our 132 Chri 'fit an Morality , viz. Vol.11. our Chriftian Character. Whar, an Honour is it to any Man, when it is faid concerning him, " He 44 has a tender Soul, and a Conference that will not 44 itretch to the Length of the loofe Cuitoms and 44 Fafhions of the Times ; he dares not allow him- 44 ielf ail the Liberties which are innocenc and law- 44 ful, left he mould wound his own Spirit, and his " good Name, by venturing too near to the Borders 44 of Iniquity.". Let fuch a Temper be our con- front Guard and Ornament. VI. Following the common Praclices of the Saints in doubtful Matters, \s another thing of good Report, and ought to be fo among thofe that profels the Name of Ckrijl : "Whether it be in our Trade and Bufineis, in our Apparel, or our Viiits, in our Forms of Ad- drefs to our Superiors, or common Methods of Con- verfation and Civility, of Recreation, or Entertain- ment, let the general Cuftoms of the Saints of the pureft Ages, or the Cuitoms of the pureft Churches, and the bed Chriftians in our own Age, be a Di- rection to our Practice. Afk for the good old Way, fays the Prophet Jeremy, and if we know not what Part to chufe, let us go by the Footjieps of the Flock of Chri it. Enquire what the Followers of our Lord have done in pad Ages, and what the wifeft and beft of them do in our own Age, and this will give us a confi- derable Afliftance, to determine what ought to be our Practice. In 1 Cor, xi. 16. the Apoftle Paul feems to refer to this general Rule, for our Determination in doubt- ful Matters. When he had been propofing the Law of Nature, or the Order of Creation, to direct the Man and the Woman what fort of Coverings they ought to wear, (viz.) That a Woman ought not to be uncovered, and that a Man fhould not wear long Hair, |(i. e. fhould not nourifh his Hair to make ir. grow long, as Women, nor manage it with a nice and ef- feminate Curiofityj he concludes with this Sentence, V Serm. XXIX. A good Report, Sec. 133 If any Manfeem to be contentious, that is, if any Man be not contented with the Arguments I have brought, but will carry on Contenton and Difpute, let him remember this decifive Argument, that we have no fuck Cujlom, nor the Churches of Gcd ; we the Preach- ers of the Gofpel, and the Apoftles of Chrijf, have neither found nor approved fuch fort of Cuitoms a- mong the Chriflians where we have lived, nor are they practifed in any of the Churches of God, which we have heard of. I will readily allow, that the ftrcT: Profeflbrs oi Religion, in fome particular Ages of the Church, may have generally indulged either fome unreafon- able Scruples, or fome unreafonable Liberties. There are fome Practices of evident and undoubted Law- fulnefs, which have been forbidden in fevere and dreadful Language by fome or other of our religio :s Anceftors ; fuch as wearing borrowed HairH or Jujffer- ing our own to reach the Shoulders -, ttfing any thing that borders upon Lot or Chance, except in Matters of f acred or jolemn Concernment ; wiping a Friend* s Health when we drink ; praclifing an) Part of our civil Calling after Sun-Jet on Saturdayr, or even calling the Months, or the Bays of the Week, by Names borrowed from the Heathens, fuch as Monday or Tuejday, January or February ; Yet in fuch Cafes as thefe, had I lived amonglf. them, I would have conformed ro their Cuftoms, and have given no Offence •, but I would have taken every proper Deration 10 (hew that thefe were unnecellary Scruples. This was the Conduct of St. Paul, in ?he Con- troverfy about eating Meats offered to Idols, 1 Cor. viii. 8. Meat commendeth us ml to God, ne t'oer if we eat are we the better, neither if we eat not are we the worfe. There he declares how needlefs thefe Scru- ples were ; and 1 Cor. x. 25. to (hew their Chriitian Liberty, where no fcrupulous Perfon was prefent and oppofed it, he bids them eat whatfoever is fold in the Shambles i a/ling no £hie(lions for Confaencc-fake. But in K 3 both 134 Chriflian Morality, viz. Vol. ll. both thefe Places he cautions them againft offending the weaker Brethren, and (hews alio how afraid he was of giving Offence, or acting in their Preience contrary to their Practices, even though they were built on needlefs Scruples. Ver. 13. J will eat no Fiejh while the World ft ands, if it make my Brother to offend, i. e. if it tempt him to grow bold, and ven- ture upon the fame Food againfl his Confcience. And the Apoftle practifed this Self-denial, left he Ihouldyl// againjl his weak Brother, left he fhouldgwy* him by this uncharitable Licence, as Rom. xiv. 15. This holy Caution and Tendernefs of offending the Weak, was the conftant Practice of that bleffed Saint, who had more Knowledge than all of us, but he had more Condefcenfion and Self-denial too. O that we might all make him our Pattern, and pra- cb'fe the Charity that we preach fo loudly, and pro- fefs with fuch a modern Affurance ! There are other Practices which might be com- prized under this general Character, and recom- mended as Things of good Report. But I muft not draw fuch Difcourfes out to a tirefome Length, which perhaps may create but too much Pain and Uneafi- nefs, by the very Senfe and Subject of which they treat. Yet certainly 'tis a Part of our Duty and our Intereft to know, and meditate, and practile thofe things that may gain us a good Name and Reputa- tion in the World, and may brighten our Character among the Churches of Chrijl ; and to avoid every thing that would blemifh our Honour, or fink our Efteem among wife and good Men. What Arguments may be drawn from the Light of Nature to inforce this Exhortation, or what more powerful Motives are deriv'd from the Gofpel, to a- waken and excite us to the Practice of all that is honourable, fhall be confider'd in the next Difcourfe, when 1 treat of the Matters of Virtue and Praife, which are recommended in the laft Words of my Text. S E R- Serm. XXX. Courage and Honour. 135 SERMON XXX. Courage and Honour ; on, Virtue and Praife, Philip, iv. 8. If there be any Virtue, and if there be any Praife, think on thefe Things. EtvT^ apiln koli il ti£ eVtuj'o;, &c. TTIRTUE is an honourable and cxtcnfive y Name : 'Tis ufed by moral Writers to include all the Duties we owe to our felves, or our Fel- low-Creatures ; fuch as Sobriety, Temperance, Faitb- fulnefs, Jujlice, Prudence, Goodnefs, and Mercy ; and the Senfe of it is fometimes itretched fo far, as to com- prehend alfo the Duties of Religion which we owe to God. But let us take notice, that the fir ft and ori- ginal Signification of the Word both in the Greek and Latin Tongues is much more limited, and ic means only Power or Courage. The Greek Word, «?«7«, ufed here by the Apoftle, is derived from vAf*f, the Name of Mars, or the Plea- then God of War: And doubtlefs the moft antienc meaning of it amongft the Greek Writers was warlike Valour, though in time the Pbilofophers inlarged the Senfe of it to include every moral Excellency. K 4 The 136 Chrijlian Morality, viz. Vol. II, The feveral Places in the New Teftamenc where this Word is ufed, have chief Reference po ibme Work of glorious Power when it is applied to God, or Courage when it refers to Men. I wifli I could flay here to explain them all, but I mud mention one of them, {viz.) 2 Pet. i. g. Add to jour Faith Virtue , to Virtue Knowledge, to Knowledge Temperance, &c. Vir- tue is to be added to Faith, that is, next to your Belief of the Gofpcl, get Courage to profefs what you believe : 'Tis not to be fuppofed, that in this Piace Virtue can fignify the whole of Morality, becaufe the particular Virtues of Temperance, Patience, and Cha- rily are named alfo : And therefore this muft fignify i'ome Part of Morality diflindt from the reft, (viz.) a Strength or Fortitude of Soul. And for the fame Reafon the Word Virtue in my Text cannot fignify the whole Syftem of moral Duties, becaufe St. Paul in the fame Verfe had been recom- mending Truth, J it fl ice, and Purity or Temperance, which are fo many Pieces of Morality j and 'its not reafonable to imagine that he brings in a general Name that comprehends them all in the en id ft of fo many Particulars, which is contrary to the Ufe of all Writers, and to his own Cuflom too. I confefs if he had faid, If there be any other Virtue, (as he does in the like Cafe, Rom. xiii. 9. when he had omitted any Particular) we might then have under- load Virtue in the general Senfe ; but now it is evi- dent, that he means a particular Excellency, diflinct from ihofe before-mentioned ; an! the Word it felf requires us to undcrfland a brave, bold, ajid generous Spi- rit and Praclice. He recommend ; to them a great and excellent Behaviour, wherein their holy Courage may appear, when the Call of Providence gives a juft Occalion. Courage is a Virtue which Hands in Oppofition both to Fear and Shame ; and it guards the Mind of Man from the evil Influence of both thole Paffions. 1*he Man of Courage has not fuch a feeling Fondnefs for Serm. XXX. Courage and Honour. 137 for his Flejh nor his Eft ate, as to be afraid to profefs his Sentiments, or to fulfil his Duty at every Call of Providence, though his Eftate may fuffer Damage by it, or his Flefn be expofed to Pain : Nor has he fuch a Tendernefs for his Honour, as to fecure it with the Lofs of his Innocence. He is noc a (named to appear for Virtue in an Age of Vice and Scandal : He (lands up boldly for the Honour of his God, and ventures a thouiand Perils rather than wound his Con- fcience, or betray his Truft : He dares profefs and practife Temperance among an Herd of Drunkards, and Purity in the midft of the Lewd and Unclean : The Man of Courage can defpife the Threatnings of the Great, and the Scoffs of the Witty, confeious of his own Integrity and Truth. He can face and op- pofe the World wiih all ics Terrors, and travel on- wards in the Paths of Piety without Fear. The righ- teous Man is bold as a Lion, Prov. xxviii. 1. Now jt is the Apoftle's Advice to the Philippiau Converts, that whenfoever there is any juft Occa- fion given to exert their Fortitude (whether it be in the Defence of the Rights of Mankind, and the Li- berties of their Country, or in Vindication of the Caufe of God or VirtueJ let the Cbriflian take thofe Opportunities to fpeak his Mind, and (hew his Cou- rage ; Jet hira make it appear that the Meek of the Earch may fometimes refiit the mighty Opprefibrs, that the Followers of the Lamb dare to oppofe the wild Beajls of the Jge, and are ready to faenfice all that human Nature calls dear for the Service of God, or the Welfare of their Fellow-Creatures. The Heathen World may derive fome Arguments from the Light of Reafon, and fome perhaps from more corrupt and felfifh Principles, to awaken their Valour, and to raife Heroes amongft them : But there is nothing among all the Writings of the PbibJophers% or the Examples of their real or their fabled Heroes^ that can raife and fupport fo illuitrious and divine a Courage, as the Principles and the Patterns with which 138 Chrlfiian Morality, viz. Vol. IF. which the Gofpel of Cbrift has furnifhed us ; whether we look to Jefus, the Founder of our Religion, the Son of God in our Nature, or to his Apoftles, or to the primitive Martyrs, among whom fome of the weaker Sex and the weaker Age, have out-fhone the Glory, and darkened the Luftre of all the great Men of Heatbenifm, What blefled Views hath the Gofpel given us of Heaven and future Happinefs, to animate our Zeal, and to engage us to the boldeft Efforts of Goodnefs \ What Promifes of Almighty Power to affift us in our facred Attempts, and to bear up our Spirits ! What rich and infallible Affurances have we in the Word of God to fupport our higheft Expectations, that if we are faithful to the Deaths we /hall receive a Crown of Life! And Jefus our Fore-runner hath already taken PofTeflion of all thefe Prizes and Glories to reward the Conquerors. Shall we fink and defpond at any dark Appearan- ces ? Shall our Spirits fail us in the midft of Duty, when we have (0 many divine Motives to Valour and holy Fortitude? Methinks there fhould be nothing too hard for a Chrifiian to undertake or fuffer, when God and Providence call him to it. I confefs that Flefh and Blood are frail and feeble : Animal Na- ture overwhelms the Soul with its Shudderings, and forbids the Execution of the braveft Purpofes. 'Tis only Grace, divine Grace, that can ftrengthen the trembling Chrifiian, and make him venture through Dangers and Death in the Way to the hea- venly Crown. 'lis this gives Power to the Pro- mifes, and makes the Saint believe the Performance. *Tis this fets Heaven before his Eyes, and gives it fuch an attractive Influence, fuch a fovereign Con- quer!: over all his Fears •, it even braces the Sinews of Nature, and exalts the Spirits to defpife Danger and Pain. What Wonders of holy Fortitude might a Chriftian perform, if the Eye of his Faith were kept always open, and firmly fix'd on rhofe bright and everlafting Invifibles ? But Serm. XXX. Courage and Honour. 139 But I (hall enlarge no farther on this Argument ofCbriftian Courage, and I am the more inciin'd to difmifs this Subject at prefenc, having referv'd fome Difcourfes on it for another Seafon *. I proceed therefore to the laft Exhortation in my Text, If there be any Praife, any Actions that de- fer ve Honour amongft Men, think on thefs Things, engage your felves in the Praclice, and obtain the Honour. The Praife which the Apoftle here recom- mends, may be defcribed as Cicero, the famous Ro- man Orator, defcribes Glory -, 'tis the concurrent and unanimous Commendation of good Men, or the general Voice of wife and uncorrupted Judges, concerning any eminent Prattice of Virtue. The holy Apoftle had juft before recommended Things of good Report, and now he exhorts them to the Practice of laudable Atlions, or Things that me- rit Praife. The Difference between thefe two is this -, A good Report fignifies a clear and unblemifhed Character, fair Reputation among Men, a good Name among thofc with whom our daily Acquain- tance lies, and our civil Converfation and Bufinefs. But Praife implies a confiderable Degree of Applaufe or Honour, obtain'd by fome eminent Actions, or fome extraordinary Inftances of Wifdom, Courage, or Goodnefs. A Man that has never attain'd to any great Degree cf Excellence above his Neighbours, may yet have & fair Reputation in the World : But the Word Praife feems to imply a great and honour- able Name, as well as a good one. I fhall mention but two general Inflames wherein we may fuppofe the Apoftle recommends to us the Practice of thole Things that are laudable : One is, an extraordinary Conducl in common Affairs ; the other is an Improvement of the Seafons, or Occafions of extt in- ordinary Virtue. * See che two following Sermon y. t *Tis 140 Chrijlian Morality, viz. Vol. II, I. 'Tis a thing Praife-worthy to labour after an extraordinary CondueJ and uncommon Excellence in our common Affairs of Life, to excel all others in the things that relate to our Station in the World. Let each of us fearch and inquire, what is it within our Reach that (nines brighceft among Men, and then purfue it with Vigour. If a Perfon, who profeffes Religion in the ftricleft Manner, and in the cured Forms, be made a Ma- giftrate or publick Officer, Jet him do fomething extraordinary for the publick Welfare, if it be poi- fible, and merit the publick Thanks and Praife of the Community. So if a Man be called to the Mi- niftry of the Gofpel, lee him imitate the bleffed Apoftle in Zeal for Chrijl, as in 1 Cor. xv. 10. / laboured more than they all. Let there be no Bounds to our Defires of Excellence, and our Zeal for the Salvation of Men. Covet earnefly the beft Gifts , fays the A- poftje, 1 Cor, xii. ull. and animate them with the no- bleft Graces. There is a holy Emulation wherein we may vie with one another, and each or us get as near Perfection as poflible. This is Praife -worthy. I told you before, that Magiftrates or Minifters muft be diligent in their Work to gain a good Report, but they muft double that Diligence to obtain fpecial Praife. So in the moft common Employments of Life, and the Management of daily Affairs abroad or at home, we mould afpire to be Patterns of every thing that is good and laudable, that we may all be able to fay as St. Paul, Be ye Followers cf me, even as I of Chrifl. 1 Cor. xi. 1. Am I a Majler ? Let me have a holy Ambition to be the beft of Mailers, and by an excellent Con- duct conftrain all my Servants ro praife and love me ; except fuch vulgar and brutal Souls that no Kindnef^ can engage, no Merit can oblige, and no Virtue can influence. Am I a Servant ? Let mv Zeal for my Mailer's Serm. XXX. Courage and Honour. 14 1 Mailer's Intereft exceed all my Fellows, and my Faithful nefs and Diligence in every Duty extort Ho- nour even from thole who envy me, and deferve the Efteem and Love of thofe that are above me. Jr I am an Artificer, and God hath given me any fuperior Talents or Capacities, I mould not employ thofe fuperior Talents in Trifles, but ufe them to feme moil valuable Purpofes, for the Benefit of Mankind, beyond what former Ages have known. I fhould promote ufeful Knowledge, if I am a Phi- lofopher, and carry it on farther than my Fathers have done. Thefe are fome Inftances wherein we may perform Anions of Praife that are becoming a Man or aChriftian. II. 'Tis a thing Praife-worthy to improve all the Seafom and Occajions of extraordinary Virtue, tofeize on thofe jtecialOpportunities which Providence now and then may give us to exert uncommon Degrees of Wijdom or Mer- cy, Activity or Courage. * We are always required to be faithful to our Rulers, and kind to our Neighbours and Friends : But when our King or our Country is in fome imminent Danger, when fome threatning Mifchief hangs over a Fa- mily, or a City, when our Friend or Brother, or even a Stranger, is in immediate Peril of Life, there may be a glorious Occafion for fome great and ge- nerous Exercife of Loyalty, Fortitude, Companion or Love, to fave a Friend or a Stranger, a Prince or a Nation. All the World (hall agree to praife the Man who performs that noble Service. We are bound always to be liberal, and to give to the Poor, but fometimes we have an Opportunity to exercife that Grace of Liberality in a moie ample and generous Manner, fo as to deferve and obtain an ho- nourable Name : As when a great Number of di- flreffed Wretches come to the City or Place where we dwell, or when fome general Calamity involves all our poor Neighbours, and reduces them to great Straits. 142 Chriftian Morality^ viz. Vol. II. Straits, then we mould exercife Bounty beyond the common Meafure : Thus a Chriftian mall have the Honour of relieving the Poor more than Heathens do, or thofe who make no Profeflion of Godli- nefs. So in the Practice of Charity and Forgivenefs, Jefus our Lord requires us to forgive our Enemies, and to tlo good to thofe that hate, and abufe, and perfecute us : But when it lies in our Power to do a mod confi- derable Service to a Perfon that has done us the higheft Injury, then there is a fpecial Providence calling us to perform a glorious Atlion of Praife. Such was the Character of that great and good Man Archbifhop Granmer, of whom it is faid, if any Man had done him an Injury, he would ever afterward be his Friend. In fhort, Whenfoever an Occafion arifes to give an eminent and glorious Proof of Generofity or Com- -paffion, of Gratitude or Goodness, of Zeal for God, or Love to Men, 'tis "the 'A pottle's Advice, that a. Chri- ftian mould feize the golden Hour, and not fuffer a Heathen to prevent or exceed him. And among Chriftians, let thofe who profefs the fevereft Virtue, and the purefl Methods of Chrifiianity, be the Per- fons who feize molt of thefe Opportunities to per- form Actions worthy of Praife. But when there is any thing mean and bafe, fcandalous and fordid, ap- pears in the World, as it never mould be faid that a Chriftian has done it, fo neither would I ever have fuch a Scandal fall upon any Perfon who profeflfes the ftricteft Forms of Godlinefs. I come in the next Place to confider, What Argu- ments may he drawn from the Light of Reafon, to excite us to Aftions of good Report, and fuch as are worthy of fpecial Praifes ; for in the foregoing Difcourfe I told you, that I fhould join the Arguments or Mo- tives together, which belong to both thefe Exhorta- tions. j. if Serm. XXX. Courage and Honour. 143 I. If a Per/on pra5lifes Things of good Report, and acquires to himjelf Reputation and Praife among/} Men, he does himfelf and his Family a confiderable Kindnefs by it. If a Man has not a good Name, he can neither expect to be enterrain'd in any Society with Pleafure, nor to receive any fpecial Benefits from the World. A Perfon of ill Report is rather hated than beloved, he is fhunned and avoided rather than defired, and his Neighbours will treat him with Neglect rather than Affiftance. His very Name is mentioned with Difgrace inftead of Praife. Whereas, on the other hand, a Man whofe excellent Character has defervM a good Report and Honour among his Fellow-Citizens, has every one ready to invite him to their Company, and willing to reach out to him their friendly Hand when he is fallen into Danger or Diftrefs. Befides, fuch a Perfon lays up Honour for his Houfhold, and provides the Friend/hip of Mankind for the Help of his Family in Generations yet to come. 'Tis confeffed indeed, that the Spirit of the World has too much Bafenefs in it, and too great a Neg- lect of real Merit : Yet when a Man has deferv'd exceeding well of his Country, and acquired any fpe- cial Degrees of Praife or Renown amongft them, the World is not yet quite fo brutal and degenerate, buc that it has given many Inftances of Bounty and Goodnefs to the Pofterity of a Man of Honour. His Namefhall bf had in everlajiing Remembrance, and the Generation of the Upright fhail be blej/ed, Pfal. cxii. 2, 6. II. A Man that has obtained a good Report and Ho- nour in the World, by many reputable Attions, is capa- ble of much greater Service both to God and his Fellow- Creatures. If we have gain'd Efleem and Reputa- tion among Men, they will be more ready to hear- ken to our Counfel, and comply with' our Advice. We mall have more Influence on Mankind, both to promote 144 Chrijlian Morality t viz. Vol. IL promote the Honour of God, and the Benefit of Men. A Word that we fpeak, will make deeper Imprefiion, and be attended with greater Succefs. A Word or a Look of Cato among the Romans , would do more to reftrain Vice, and to (ha me the Vicious, than the Frown of an Emperor. III. There is fo much real and inward Satisfaction a- rifes from a good Character, obtained by a Life of Virtue and Piety, that a Man who knows the Pleafure of it, would not renounce the Practices which may attain it. I confefs it is a more important Matter to fecure a good Confcience than a. good Name, and to obtain Fraife in the Sight of God, than in the Lips of Men : But where both thefe are join'd together by the Favour of divine Providence, our Virtue and Piety has a larger Reward, and our Natures are lb framed and compofed, that we cannot help taking fome Satis- faction in it. Prov. xv. 30. A good Report maketb the Bones fat ; that is, as one expreffes it, it revives the Heart to fuch a Degree, as renders the Body more healthful and vigorous. Methinks thofe Perfons have fomething very de- generate in them, and their Conduct is a little un- natural, who feem to have loft the very Defire of a good Name or Reputation. I cannot but wonder to hear a Perfon boaft of his Scorn and Contempt of it in fuch Language as this ; PUpurfue my own De- jigns, PU gratify and pleafe my felf, and 1 care ftot what the World fays of me. Surely if fuch Language did become a Chrijlian, the Scnprure would not be fo iblicitous to recommend a good Name, and Things of good Report. This naturally leads me to confider, What Influ- ence Chriftianity has to excite us to the Practice of re- putable Actions , and fuch as deferve Honour amongst Men. Here we may firft take notice, how often the Scrip- ture propofes Honour as a Reward of Goodnefs and Virtue, Serm. XXX. Courage and Honour. 145 Virtue. Our faviour promrfes1 it to ;hofe that are humble and.eondffcending ; ki IftheuUr r ady ac " fome Entertainment to feat thy felfiid a lower " Place, Luke xiv. 10. :8fc? Majlcr of the Fedji /hall exalt thee, and thou fh alt have U Prefenbe of tbofe: that ft at Meat taiib thee ; joi be that i uvifd ib himfelf, fhalibe exalted. St. -Paul te'ls the C'rriftians, Do t bat which w good, and thoujbalt have Praife from the ruling. Power, for Af.tgifirates are appointed for the Praife. of .them that doMft£i 1 Pet. ii. 14. Solomon propofes the fame Motive, Prov. iv. 7, %.Wiflom is the principal Thing, tkereforeiget IVij^tn \ fhe fhaii bring thee to Honour -when thou dojl embrace her. The Apo-r {tie recommends often to the Chriftiam of his Day a good Name amongft fnfidds and Heathens, a good Re- port of them which are without ; and he mentions it as an eminent Character of a Companion of Titus, that his Praife is it} the Go/pel throughout all the Churcbesy 2 Cor. viii. 18. And 'tis recorded to the Honour of Demetrius by St. John, that he had a good Report of all Men, even of the Trutb.it felf, John Epift. 3. Chriftians and Heathens fpeak well of him, and his good Character is juft and true. Nor muft it be forgotten, that in this little Coiled ion of Advices in my Text, the Apoftle twice recommends fuch Pra- ctices as dekrve Honour among Men, (viz.) Things of good Report, and Things worthy of Praife. Surely if we did but confider how much our Sa- viour and his Gofpel gain by it in the World, we fhould ever be engaged in Works of good Report, and praclifing that which may redound to our Praife, for hereby we fpread a good Savour of the Name of Chrift wide in the World, and our holy Religion reaps fen- fible Honour and Advantage by it. When the Name of any Perfon is celebrated amongft Men tor lome- thirig great and ufeful, when his Deeds are mentioned with pubJick Praife, 'tis quickly enquired, What Re- ligion is he of ? Is he a Heathen^ Then the Glory will be afcribed to Idolaters, and the Honour perhaps' be Vol. H. L given 146 Chrijlian Morality, viz* Vol. II. given to their Idols. Is he zCbriflian ? Then the Name of Chrift our Lord will gain Reputation by it, and Men will fpeak more favourably of that Doctrine which was adorned with fuch eminent Virtue and Piety. This did unknown Service to the Gofpel in the firft Propagation of it, when it appear'd in the World, that the Characters and the Lives of Chrijlians were lovely that their Works were all Goodnefs, that they were Perfons of an excellent Spirit,, and obtained a good Report among their Heathen Neighbours ; they Jaw their good lVorksy and were thereby led, by De- grees, to glorify their heavenly Father, and their Saviour. And where there is any Separation made from the publick Worfhip of a Nation, with a Profeffion to reform any Corruptions of Doctrine or Practice, how much Honour would be done to thefe reform- ing Principles, and how much Service to this Inte- reft, if every one that is engaged in it were always practifing Things of good Report, and aiming at fome Eminency and uncommon Goodnefs in their Various Stations of Life. If therefore We have any Love for Chrifi our Lord, if we have any Zeal for his Glory, if we have any Regard to the Honour of the Go- fpel, or if we would bring any Credit to the parti- cular Profeffion we make, let us fet a fevere Watch upon Our felves againft every thing that would ble- mifh our Character in the World, and let us afpire to all fuperior Excellencies that are within our Reach, that we may be to the Praife of the Glory of his Grace, who has made us acceptable in the Beloved. 'Tis neceflary here to remove two or three Objecli- ens out of the way, that may feem to attend this Ex- hortation of the Apoftle. The Firft is this. If a good Name be fo valuable a thing, why mould there be fuch a Wo denounced by our Saviour againft thofe that have the good Word of all Men ? Luke vi. 26. W* unto you when 1 *U Serm. XXX. Courage and Honour. 14.7 all Men }h all [peak well of you, for fo did their Fathers to the falfe Prophets. I. Anfiver. That the Defign of our Saviour is to fliew, that no Man in a degenerate and corrupt Age, can attain the high Efteem and hearty good Word of all Peribns in che World, but thofe who are Time-fervers and Hypocrites, who can iuit them- felves to every Company, and comply with every Change of the Times -, who can profefs to be reli- gious, and yet indulge themfelves or others in the Practice of their fecrec Iniquities •, fuch were the falfe Prophets of old. Such a Perfon as this may for a fhort Seafon get all Men to fpeak well of him : The Drunkards will commend him, for he can be drunk as well as they ; and the Swearer, for he can join with them in fwearing ; and the Men of Piety may be deceived in him, and give him a good Report, for his Tongue is tipt with religious Language, and he feems to be a Saint : But in Reality he is an univvrfal Hypocrite, and true to nothing. Our Lord Jefus hates and cenfures fuch a Character as this is, and this is the Defign of his Reproof. Again, Let it be noted, that this fort of Sinners can hold the good Word of all Men but for a very fhort Time. The Drunkards, the Profane, and the Lewd, rriay carefs a Man for a Seafon who com- plies with their Vices ; yet when they hear that he pretends to be religious among Perfons of Piety, they will fpeak Evil of him in abundance, and brand him for an Hypocrite, which is a more loath- fome Name \ and his pious Acquaintance, when they fhall find out his Practices of fecret Wickednefs, fhey will juftly fix the fame odious Character upon him : Thus he who before had the good Word of all Men, fhall then be loaded with publick Scandal and Infamy. I add further, That a' good Report fignifies a good Character and honourable Reputation among all wife L 2 and 148 Chrijiian Morality, viz. Vol. 1 1. and good Men, upon the Account of valuable Qua- lities, and the Exereifeof Virtue and Goodnefs ; and where a Man manages his Affairs with an excellent Conduct in this Refpcct, and keeps himfelf without a Blemifh, he will command fome Degree of Eiteem and Reverence from the viler Part of the World : His good Name will be general, though perhaps not univerfal ; and if the wicked World finds Occafion to fpeak evil of him in any thing, 'tis only in the Matters of his God, and his exemplary Practice of Piety. -This Thought introduces The Second Objection, (vit.) If a good Name a- mongft Men be fo defirable, why does our Saviour fay, Matt. v. 11. Blefjed are ye when Men Jh all revile you, and fhall [peak all manner of Evil again/} you, for my fake1 ; then rejoice ye and be exceeding glad, for great is your Reward in Heaven, for fo perfecuted they the Prophets that were before you ? Anfwer. It is fuppoied that the Evil which Men fpeak of you isfalfe ; for fo our Saviour exprefieth it, when they fhall fpeak all manner of Evil againji you-, falfely for my fake. They fhall fcandalize you as be- ing ill Men, meerly becaufe you are Chrifiians 5 and throw upon you many Odiums, which your Practice has never deferv*d, on purpofe to expofe the Chri- jiian Religion. The Apoftle Peter agrees with our Lord Jefus Chrifl in the fame Defign, 1 Pet. iii. 16, fcfr. Keep a good Confcience, that whereas they fpeak Evil of you as Evil-doers, they may be afhamed while they falfely accufe your good Converfation in Jefus ChrisJ. Now when it appears to be pure Hatred of God and of Goodnefs, of Chrift and his Gofpel, for which you are reproached, then you haveCaufe to rejoice, becaufe Chrift is on your Side : So he was reproach- ed in the Days of his Flefh, fo the Prophets that went before him, and fo the Apoftles that fucceeded him. 1 Pet. iv. 15, 16. The Spirit of God and of Glory refleth upon yoii% for on their Part he is evil fpoken of, but on your Part he is glorified. Happy are Scrm. XXX. Courage and Honour. 149 ye, for Cbrift and you are join'd together in the fame Caufe ; and you who have glorified him on Earth, fhalJ be glorified together wiih him in Heaven. The Third Objection is this ; If Praife amongft Men be lawful to be fought, how comes ic to pafs that there are fo many Reproofs given to thofe who feek the Praife of Men ? How can thefe Scrip: ures be reconciled with fome others that are cited before to encourage Actions worthy of Praife ! How often does our Saviour feverely rebuke the Pharifees tor this Practice, that they do their good Worh to be feen of Men? Matt. vi. 2, 5, 16. John v. 44. Anfwer. It is evident that thefe Hypocrites whom our Saviour reproves, neglected all inward Piety before God, and practifed the outward Forms of Godlinefs meerly to gain the Praife of Men, they loved and valued it more than the Praife of God, John xii. 43. They received Honour of one another, and had no Concern about that fuperior Blefiing, that divine Efteem and Approbation which God only can be- ftow, and which only would ftand them in Stead hereafter. Where the Praife of God is inconfiftenc wich the Praife of Men, there ic is evi.lene we muft defpife the Cenfures or the Praifes of the World, and feek the divine Approbation only : But where thefe two Benefits may be happily conjoined, we are not bound to feparate them. God never requires us to feek Infamy and Reproach, or to abandon that Ho- nour that belongs to Truth and Goodnefs. Bur chat I may more effectually guard every Chri- ftian againft all the Dangers and Temptacions that may attend a good Name, and Honour in the World, I would conclude the Difcourfe with thefe four Advices. I. Make not the Praife of Men your chief Aim or De- fign in any thing you do : But let it be your fir jl and chief eft Care to approve your J elves to God and your own Con- t - * fciences . 150 Chrijiian Morality, viz. Vol. II, fciences. Do thofe Actions that are worthy q$ Praife ; and whether the World acknowledge it or no, your Souls will find inward Peace, your Labour of Love fhall not be forgotten of God, He "is faithful who hath pro- mifed. II. If you are fo happy as to oh tain the Efteem of Men, jet a Guard upon your Soul, left Pride and Vanity take Occafton to arife and fhew tbemfelves. Have a Care left Satan the Tempter gain an Advantage againft you by the Fruits of your Virtue and the Eminence of your Graces. Pride is fuch a curfed twining Weeds it will fometimes root it felf in Virtue and Honour, it will grow up to an equal Height, and make its Sup- porters wither and die. III. Let all the Honour you acquire amongfl Men, be improved to the Honour of your God and Saviour, If you make your own Applaufe your great End, Jefus w 11 lay to you another Day, as he did once to the Pharifees, Verily I fay unto you, ye have your Reward : The Praife of Men will be your whole Recompence, and there is nothing more remains for you. When- soever therefore yon receive Applaufe from the World, make the World know that it was not the Man but the Chrijiian that praclifed the Virtue, and gain'd the Praife. Not 1, but the Grace of God which was with me. If you fo manage all your laudable Actions, that Jefus Chrijl and his Name m,ay gain fome Honour by them, this fhall turn to your Praife and Glory in the Day of Chrijl, as well as to the Praife of God your Saviour. IV. When the Providence of God and his Grace have favoured you fo far as to gain a good Character in the World, have a Care of every thing that -may impeach xour Honour, or fully your Reputation. Remember the Eefibn that Solomon teaches you from fo contempti- ble a thing as a dead Ply ; a few of them will caufe the Serm. XXX. Courage and Honour. 151 the Ointment of the Apothecary to fend forth a finking Savoury fo does a little Folly difgrace a Man who is in Reputation for Wifdom and Honour , Eccl. x. 1. The Blemifti that arifes from one bafe or toolifh Action, will darken a bright Character, and cancel the Ho- nour that has coft the Labour of many Years to ac- quire : And the Gofpd of our Lord Jefus Chrift will fuffer much by it alfo, if thofe Perfons onc6 defcend to Folly and Difgrace, who have rifen high before in the Regions ofWijdom zndpublick Efteem* Happy thofe Chriftians who walk clofely with God to the End of Life, and keep their Garments unfpotted ! When they die, they leave a perfumed Name behind them to the Churches, and to the Fa- milies to which they have belong'd •, and perhaps they bequeath a lalting Honour to Religion as long as the World fhall ftand. Such has been the Cha- racter of fome of the Saints m antient Ages of the World, fuch in the elder and later Days of Chriftia- nity : The Brightnefs and Savour of their good Name abides to this Day amongft us, as an Ornament to Religion, and a rich Perfume to the Gofpel of our Lord Jefus. To him be Glory and Dominion for ever And ever. Amen. JL 4 SEfc 152 Holy Fortitude, or Vol. II. SERMON XXXI Holy Fortitude, or Remedies againfl: Fear. 1 Cor. xvi, 13. * Stand f aft in the Faith, quit pu like Men, be Jlrong. IN the fTrft Ages -of Chriftianity, the ProfeiTors of the Gofpel had great need of divine Courage, thai they might ftand the many Shocks of Op- pofnion, Reproach, and Violence. The Corinthian Heathens, though they were a polite and learned People, yet they were blind and obitinate in their own Superftitions and Idolatry, and rooted in the profane and vicious Cuftoms of their Anceftors. It required a large Stock of holy Fortitude, to profefs and pra6tife a new Religion among them, that ran counter to all their former Opinions, and their Man- ners; Therefore St. Paul, who planted the Gofpel in that City, calls upon his Converts to fhake off Cowardife and Fear, to ft 'and firm and unmpv'd in the Profeffion of their Faith, ro behave like Men of IVar, like Heroes, in the Practice of Chriftianity, and to exert all their Strength of Soul in this glorious Work. jidfafl in the Faith, quit you like Men., be ftrong. 'Tis Serm. XXXI. Remedies again/l Hear. 153 'Tis true, we live not in a Heathen Country, a- mong lewd and barbarous Superftitions : The Land where our Lot is caft, is honoured with the Chrijlian Name, and profeffes the Religion of Jefus ; yet lee me tell you, Infidelity is a growing Temptation of this Age, the Gofpel of Chrijl hath plentiful Ridicule thrown upon it, by many of our Neighbours than go under the Name of Chriftians \ and we may fometimes be called to put on Courage for the De- fence of this Gofpel. But befides this, there are many Things occurring in the divine Life, that require us to put on this holy Fortitude of Soul. The very Nature of Men is fo corrupt and vicious, their Hearts are fo averfe to the holy Precepts of Chriftianity, the Multitude of Sinners is fo exceeding great in every Nation, even where the Gofpel is profeffed, the Cuftoms of this World are fo contrary to the Rules of the Gofpel, and the Malice and Rage of Satan with his evil Angels, is fo conftant and fo violent againft the Re- ligion and the Name of Chrift, that 'tis true at all Times (as well as in the primitive Age) that all that will live godly in Chrijl Jefus Jhall fuffer Perfecution, 2 Tim. iii. 12. When we become Soldiers of Chrijl, and refolve to be religious in good earneft, we muft reckon upon Enemies and Oppofitions, we muft be prepared to endure Hardnefs, chap. ii. ver. 3. Our Bufinefs therefore is, to feek for a Spirit of Power and holy Fortitude, that we may be void of Fear in the Prcfcffion of our Faith, and in the Pra- ctice of our daily Duties. Not the Corinthians only, but we alio, muft watch, and Jiandfajt in the Faith, we muft quit our femes like Men, and be ftrotig. If we are frighted at the Sound of every Reproach, or ter- nfy'd by the fierce Oppofition of a wicked World, we fhall be in danger of turning back from the Paths of Chriftianity, and of lofing the. heavenly Prize. Such Doctrines, and fuch Practices as the Gofpe! teaches', require the Profeflbrs of them to be bold and valiint. And 154 Holy Fortitude, or Vol. II. And befides the Difficulties we fhall meet with from a degenerate and finful World, there are many- other Trials that attend the Chriflian Life. Sorrows and Sufferings belong to human Nature, in this fallen and unhappy State : Man is born to Trouble as the Sparks fly upwards: This Earth is defign'd for a Stage of Conflict, a Scene of Probation, where each of us muft act our Parts, under the Eye and Notice of God our fupreme Governor, and our final Rewarder. He expects that we mould put on a facred Hardinefs of §oul ; he requires that we mould not indulge a Spirit of Fear, but be armed with Power and Courage, that we may endure to the End. And bleffed be his Name that he hath given us Promifes to raife our Hope, that as he endued his People in antient Times with his Grace, fo he will beftow this Spirit of boly Fortitude upon us alfo, and that as our Day is, fo our Strength fhall be. Tocaft my Difcourfe into fome Method, I fhall Firjl briefly defcribe this divine temper of Mind. In the next Place, I would reprefent the various Occaf.ons which we fhall find for the Exercife of it. Thirdly y I fhall mention a few Motives to incite us to. acquire this holy Fortitude, and to maintain it throughout our whole Courfe of Life. And Fourthly, Propofe fome Remedies againft a Spi- rit of flavifh Fear y which is directly oppofite to this Chriflian Virtue. The firft Thing propofed, is, to defcribe what I mean by holy Fortitude and Courage ; and to this End, we muft diftinguiih. it into that of the Atlive and that of the Paffive Kind. Atlive Valour or Courage, is fuch a Temper of Soul, as enables us to attempt and venture upon any bold A6b of Duty, which may endanger our prefent Rafe, and worldly Intereft ; and prompts us to pur- fue Serm.XXXL Remedies againji Fear. 155 fue it with a becoming Steadinefs and Bravery of Mind, undaunted at every Oppofition we meet with, and unterrify'd at all the threatning Dangers that ftand in our Way. Pajfive Valour is fuch an habitual Firmnefs' and Conftancy of Soul, as enables us to bear what Suf- ferings we fall under, without Repinings 2nd inward Vexations, and without any outward Tokens of Sinking or Defpondency. When we fuftain heavy Sorrows, or Anguifh of the Flefh, without any wild and unreafonable Groanings of Nature, without Rage and unbecoming Refentment, without Tu- mult and Confufion of Spirit. And this mould be the Temper of our Souls, and bur Chriftian Con- duct, whether the Sufferings which we feel, arifc from the immediate Hand of God, or from the In- juftice a'nd Violence of Men. In the Second Place, I come to reprefent the various Occafiom that we Jh all find in the Chriftian Life, for the Exercife of this holy Courage, and that under both Kinds of it > (viz.) the Aclive and the Pajfive, or that which confifts in doing, and that which confifts in fuffering ; and I mail enlarge upon each of them in a practical way. Aclive Valour is neceflary for a Profefibr of the Chiftian Faith : And when and wherefoever divine Providence gives us any juft Occafions for the Exer- cife of this fort of Fortitude, let no Chriftian refufe them, or fhamefully withdraw from his Duty. The Occafions we may have for it are fuch as thefe ; I. When iv e are called to profefs and prafiHfe ftrtcl Piety, even under the fpecial View and Notice of profane Sinners. Perhaps our Dwelling may be call among profligate Wretches, who live without God in the World •, but we muft not be afraid to own, that we fear the great God, and that we worfhip that awful Name, which their Blafphemies affront and vilify, Nor muft we be afhamed to let the World know, that 156 Holy Fortitude, or Vol. II. that we cannot pafs a Day without calling upon our God, and that Prayer is as neceffary to us as our daily Food. 'Tis ftrange and monftrous that it fhould ever be accounted a Matter of Shame among Creatures to acknowledge the God that made them, or that it fliould ever need any Courage to profefs Homage and Adoration to our Creator ! What de- generate Times do we live in, that it fhould require fome Fortitude to tell the World, that we who are Creatures confefs a God ! And yet fometimes even this very Fortitude is wanting, and we are contented to look like Atheifls, left we fhould be thought re- ligious. Bafe Cowardife ! and degenerate Times indeed ! II. Wljen we happen into the Company of Infidels and Apoftates from Chrijlianity, who throw their impious "Jefls on the Gofpel of .Chrifi, we may find a plain Call of Providence to £Und up for his Name anc} Honour. 'Tis true, there are few of us whoarefent to tra- vel beyond the Seas, and to engage in neceffary Converfe about Religion with Heathens •, but I hint- ed before, that Infidelity is a growing Mifchief of the prefent Age, even in our own Land. It feems to be a fpreading Infection, and how far the great God may fufTer it to prevail, he only knows. There are Multitudes already that have made Shipwreck of the Faith of Chrift, and betake themfelves only to the dim and glimmering Light of Nature, as a fuf- flcient Refuge for their Souls, and their only Guide in the Matters of Religion : A poor doubtful Guide, and a dangerous Refuge ! And yet thefe Men are continually inftrucling one another to wage WTa,r a- gainfl the blefTed Gofpel, and rife in Arms of De- fiance againil the only Saviour. 'Tis proper then for us to enquire, Are we ready to declare our felves Chriftians if we are called to it, when Dcifts and Scoffers furround us with their abominable Jefts, or their Serm. XXXI. "Remedies again ft "Fear. i$j their wanton Cavils? For though fometimes they argue againft our Creed with Calmnefs and Decency, yet it muft be confefTed that thofe are the mod com- mon Weapons which this fort of Men make ufe of. Dare we now make a ProfefTion of our Faith among Men of Infidelity^ and not value their Banter, and their infolent Reproaches ? Let us remember, that Chriftian Courage muft encounter Mockery and Slanders as well as other Terrors : Courage muft guard us againft finful Shame, as well as againft fin- ful Fear. Can we glory in a crucify* & Saviour as the Wtfdom and the Power of God, if we fhould be placed between the Jeivs on one fide, and the Heathens on the other, wne load this Doctrine with Folly and Scandal. St. Paul was a brave Example ; O that every Soul of us could as bravely imitate him ! But let us proceed to fome more Occasions of Courage a-kin to this. Perhaps we content our felves to bz Chrift ians \n our Clofets, and to frequent the publick Affemblies of Worfhip without Shame or Fear, becaufe our Neighbours do the fame : But I would enquire of fuch general Prof effors of Chriftianity, Why are you fo backward to give up your Names to Chrift, and attend on the fpecial Ordinance of his holy Supper? Is it not becaufe you are afhamed to appear in fuch a {tret ProfefTion of Godlinefs, and to be known and obierved by the World, as thofe that have de- voted themfelvcs to the Lord in his Church ? This is certainly the Cafe of fome younger Converts. Let them here be put in mind of their former Neo-lects, and their prefent Duty. Be flrong in the Lord, banifh a finful Shame, and feal your Covenant in the B'ood of Chrift. His Crofs is your Hope, and why Ihould you not make i: your Giory too ? If you are aihamed of fuch a publick ProfefTion in peaceful Times, what will ye do if Days of Trial fhould come ? Would you be ready to vindicate your Separation from the Church of Rome, and all its 158 Holy Fortitude, or Vol. II. its Superftitions ? Would you have Courage enough to maintain the Purity of your Prbfefiion, and your clofe Adherence to Scripture, in Oppofition to all the Inventions and Traditions of Men ? Would your Heart be ftrong to perfift in your peculiar Practices of Religion, in the mod fcriptural Forms of it, in an Hour of Perfecution and Danger ? Bleffed be God for a Protejiant King on the Throne, and a glo- rious Race of Protejiant Princes to fuccced him. May the Blefiings of Heaven from above defcend on them all, and render them in their Succeffions an ever- lafting Blefling to Great Britain and all the Proteftant Churches ! But a Chrijtian indeed fhould be, fo form- ed, and fo furnifhed, as to be ready to profefs and pradlife his Religion in every Nation, and in every Age, in the midft of Storms as well as under the mining Sun. III. When we are called to prattije an unjajhionable Virtue, or to refufe Compliance with any fajhionable Vice. This is another Occafion that demads the Ex- crcife of Chrijtian Fortitude. Let us furvey a few Inftances of this Kind. 'Tis an unfafhionable Thing now-a-days to intro- duce a Word of practical Godlinefs into Company : The polite World will tell us, It fpoils Converfati- on : Mark, what a Silence is fpread over the Room, when any Perfon dares to begin fo difagreeable a Subject ; there's none to fecond him, he may preach alone, and 'tis well if he efcapes a profane Scoff; This is a very true, but a very fhameful Account of Things, according to the prefent Mode. Any thing but Religion is thought fit to entertain a Friend. Even where Perfons of Piety meet together in their Vifits, this fort of Language is baniih'd from Com- pany and the Parlour, and 'tis confin'd only to God and the Clofet. Alas ! we are afham'd to appear truly religious ; but if we had holy Courage enough, one Perfon would not be afraid to begin, nor ano- ther Serm. XXXI. Remedies agatnft Fear. 159 ther to carry on fuch divine Difcourfe. There are furely fome happy Moments wherein an ufeful Word may be introduced with Prudence and Decency, to warm each other's Hearts, and to re-kindle the holy Fire of Love and Devotion that is almoft expiring. Again, perhaps we may be much engaged in the World among Perfons that make no Confcience of fpeaking Truth : But if we would be Chriftians in- deed, we muft have Courage enough always to fhew a Hatred of Falfhood, and keep up a Tendernefs of Spirit, left we be drawn to the Borders of a Lye ; nor muft we be afhamed to let the World know that we are the devoted Servants of Truth. When fome knavifh or unjuft Practice has over- fpread a City or a Country, and become almoft uni- verfal, we muft dare to be honeft in a cheating World ; we muft maintain our Righteoufnefs, and let it mine in the midft of a deceitful Age, though perhaps we may be catted fcrupulous Fools. If we happen to be engaged in neceflary Bufinefs with Perfons who drink to Excefs, we muft boldly deny the impofed Glals, we muft fecure our own So- briety, even in the midft of Drunkards, and as much as pofilble avoid their Society : Nor mould any fcandalous Names of Puritan and Precijlan af- fright us from the Paths of ftrict Holinefs. When we meet with grofs Affronts in the World, we may be made the Scorn and Jeft of all the Com- pany, if we decline the modifh Cuftoms of Satisfaction and bloody Revenge ; we may be charged with Cow- ardife among the Ruffians of the Age ; but a Man of Honour muft have Courage to bear this Charge, unlefs he will venture to ryn upon the Sword of God, which is drawn and pointed againft Revenge, Duelling, and Murder. When the Fafhion of Dre fs or Vifirs, of Saluta- tions or Entertainments, exceeds ne Bounds of Mo- defty or Temperance, or intrenches upon Truth or Religion, we muft bravely dare to be imfi/hkvable, and l6o Holy Fortitude, or ' Vol. II, and have no FeUowftip with any unfruitful Works of Darknefs. We muft obey the great and holy God, rather than comply with the finful Cuftoms of Men, 9Tis brave to meet the Worlds fiandfafi among Whole Crowds, and not be carried with the Throng . I grant that Religion doth not confift in Singula- rity, but there are fome Seafons when we mult be fingulari% if we would be holy, and exert a facred Fortitude of Soul, to fecure our felves from the De- filements of the World. Come out from among them is the Language of God in fuch Cafes, touch not the unclean Thing, and be yefeparate, faith the Lord, 2 Cor, vi, 17. IV. Another Inftance of neceflary Courage, \s, when we are called to undertake the Caufe of the Op- prejfed, to plead for the Poor again ft the Mighty, or to vindicate the Innocent againfl the Men of Slander or Vio- lence. It is a cowardly Spirit, a Spirit of ihameful Pride, or felfijfj Meannefs, to trample upon chofe that are lying upon the Ground, to tread upon the Poor and the DiftrefTed, and ibmerimes through Fear of the Mighty, as well as Scorn of che Poor, to neg- lect the Cries of t.hofe that are mjur'd. T7»is in- deed is the Cuftom of the Work1 -, but if we be Difciples of Chrijl, we muft have more Courage than this, we muft open our Mouth for the Dumb, and plead the Caufe of thole that cannot fpeak for them- lelves, Prov. xxxi. 8. When we happen into Company that delight in Scandal, and the Slander goes round from Tongue to Tongue, we mutt firft guard our Lips from the infamous Compliance, though we cannot defend our Ears : And then we fhould have fome CompafTion on the abfent Perfon, who perhaps may be lojded with Calumny and Lyes : Nor fhould we be afraid or afham'd to put in a relieving Word -, to fupport the Serm. XXXI. Remedies again/) Fear. 161 the good Name of thofe that are opprefTed by ma- licious Reproaches. And if the Cenfure be never lb juft, yec where Providence doth not plainly call us to join in than Cenfure, let us not betray fuch an Inclination to Evil-fpeaking, nor fhew fuch a bafe and mean Soul, as to call Names for Company. Where the Life or the Eftate of our Neighbour is in danger, we muft venture fomcthing to fecure it, as well as to defend his good Name. This Ad- vice is given in Prov. xxiv. u, 12. If tbou forbear to deliver them that are drawn out to Death, and thofe that are ready to be fain j if thou faff, behold we knew it not, doth not he that pndereth the Heart confider ? That is,, if there are anyPerfons drawn out to Death, and ready to be [lain by finful OpprefTion, and that: thou haft a juft and reafonable Power in thine Hand to preferve them, it is not thy Duty to ftand ftill or hide thy felf, and fay, Behold 1 knew it not. He that lets the Ox or the Afs of his Neighbour go aftray, or fink under a Burden, and pafTeth away regardlefs as though he did not know it, is under the Cenfure of the Word of God ; and much more do we deferve the Cenfure^, if we abandon our Fellow-Creatures of human Nature to perifh, when we are able to faye them. . The all-wife and almighty God confiders it, and he will not approve of fuch Meannefs of Spit it, and fuch a fhameful Defect of Chriftiah Courage and Charity. V. 5Tis a Work which calls for Courage to ad- vwnifh our Brethren when they depart from the Ways of Right coufnefs, and to reprove Sin among.thofe with whom we converfe. . The Law of God requires it, Lev. xix. 17. Thou Jhadt not hale thy Brother in thy Heart •, tbou /halt in any wife rebuke thy Neighbour, and not fuffer Sin iigon him. It is expreft as though a Neglect of Re- proof, where it 13 a Duty, looks like a fort of Ha- tred, or want of Love. But for the molt Part, 'tis want of Courage forbids it. Let it be done with holy Vol. II. M Boldncfs > 1 62 Holy Fortitude, or Vol.11. Boldnefs ; but without Wrath and Refentment, or fdfifh Revenge ; let it be exprefl and manag'd with all Love and Gentlenefs, with all Humility and Com- panion, and with a becoming Exercife of thofe lovely Characters of Moderation and Meeknefs, which I have elfewhere defcribed. Nathan the Prophet ingenioufly reproved David the King for his Adultery and Murder. And we mould learn the molt artful and obliging Methods, and the fofteft Language of Reproof, that we may practife it with more Courage, Security, and Sue- cefs ; and the more fecret it is, it will generally be moft fuccefsful. If at any time we are called by mod evident Pro- vidence, to give an open Rebuke in the Face of the World, together with Courage, we muft put on all Wifdom and Humility, left we publifll our own Conceit and Pride, and provoke Wrath without Hope of Succefs. When we rebuke the profane and impious Wretch, for the moft glaring Iniquity, we fhould ufe our beft Prudence in diftinguifhing proper Seafons, left we cafl a Pearl before Swine, and it be- come ufelefs, and be trodden under Foot, Matt. vii. 6. Sometimes 'tis hard to know what is our Duty in this Refpecl, but thus far in general it may be faid, This Jhould be done whensoever there is a great and evi- dent Probability of doing Service to God and Souls by it : Whenfoever a Vindication of the Name of God, and his Honour requires it, or when there is any juft Hope of doing Good to Men ; there is indeed a Time to keepfilence in this Cafe, and there is a Time to fpeak : O may the Word, and Spirit, and Provi- dence of God join together to give us Direction in this difficult Duty, and Courage to perform it ! VI. Reformation of all kinds, whether in Families or Churches, in Cities or Nations, demands a good Degree of Refolution and Courage, 'Ti* Serm. XXXI. Remedies agalnfi Fear, 163 *Tis a brave and daring Enterprize, to flem the Torrent of the Age we live in, and to attempt to change the vicious Cuftoms of a City or a Nation. We muft have a Soul infpired with Zeal for Piety and Goodnefs, if we would conteft the Point with the Guilty, and cover them with deferved Shame, or bring them to deferved Punifhment. Bleffed be God, there are Societies formed in our Age for this glo- rious Purpofe ! May cverlafting Succefs attend their Zeal, and may their Heads be covered with divine Protection in every Hour of Danger ! We have need of Courage to Itand up for Truth and Purity in the Church of Chrift, when it is over- run with corrupt Doffrines, wicked Herefies, Super - ftitions, and falfe Worfhip. We muft ufe our En- deavour to root out thefe evil Weeds by all the fa«- cred Influences of Reafon and Scripture ; not by Rage and Violence, not by Fraud and Falfhood, not by Slander and fcandalous Language, not by calling in the Power of the Magiftrate and the Sword of the State to afTift us •, Chrift hath not allowed his Fol- lowers fuch Weapons as thefe againft Superftition and Herefy • The Sword of the Spirit is the Word of God. The Weapons of our Warfare are not carnal. And when we have endeavoured to reform the Of- fenders by all Chriftian Methods, and find no Suc- cefs, we muft dare to feparate our feJves from the Many and the Mighty t who will not be reformed. This was the glorious Practice of our Fathers, the P rot eft ants and the Puritans, in the feveral Seafons of their Reformation, when they were called to op- pofe^the greater or theleffer Corruptions of the Chri- ftian Church. If our Kindred or Families are fallen into my foolijh, vain, orftnful Pratlices^ or any Civil Society to which we belong hath departed from the Rules of Juftice or Truth, it belongs to a Chriftian to become a gubiick Good, by ufmg his Influence as far as it goes, to- ward the rectifying of every Diforder. He fhould M 2 pac 164 Holy Fortitude, or Vol. II. put on a divine Fortitude, whenfoever Provi- dence calls him to attempt a Reformation amongll them. There is need of a noble Spirit and a pious Bra- very, to rife up againft any foolifh or vicious Cu- ftoms, to combat any rooted Principles or Habits of Error or Iniquity, and to oppofe any Number of Perfons that are engaged in an evil Courfe. Mofes forbids us to follow a Multitude to do Evil, Exod. xxiii. 2. And there are Seafons when we may be called to oppofe a Multitude of Evil-doers : And though no Man (land by us, yet we are bound to itand by the Caufe,of God and Goodnefs. So divine a Caufe deferves and demands fuch divine Courage. )S y. How glorious was the Character of Caleb and Jo- y^^Pfhua, who (poke well of the Land of Promife, and . encouraged the Armies of Ifrael, while all the reft ^ ] of the Spies which were fent brought an evil Report ' "~? upon the good Land! Numb. xiii. 31, 32. The People believed the evil Report, and fpoke of floning Jofhua and Caleb: But the Glory of the Lord appeared in the Tabernacle, and God himfelf gave a Teftimony from Heaven to the facred Courage and Honour of thefe Jewijh Heroes. What a brave Spirit dwelt in Elijah, who attempted to reform Ifrael from Idolatry ! He would not fall down and worfhip Baal, though he thought he had been left alone, the only Wor- fhipper of the true God, in the Nation, 1 Kings xix. 14. VII. There are fome other, and very common Occafions for the Exercife of facred Courage, which attend Perfons, efpecially in the lower Ranks* of Life : As for Inflance ; When a Servant is called by Providence to fpeak the Truth, and yet he dare not do it without offending his Matter : When a poor Man is required to bearWitnefs in fome important Concern, and his rich Neighbour frowns and looks four upon him : When a Perfon of an inferior Cha- racter Serm. XXXI. Remedies againjt Fear. 165 rafter is tempted to join with the Mighty in fome unjuft and difhonourable Practices, and while his Superiors invite him to it, his Confcience forbids his Compliance. 'Tis a noble Acl: of Chriftian Courage, in fuch Inftances as thefe, to follow Truth, Equity, and Confcience, wherefoever they lead, in Oppofition to all the Allurements, the Frowns, and the Threatnings of Perfons in an higher Station. Let thofe who fall under fuch a Temptation remember, there is an higher than the higheft, and the great God, the Lord of Heaven and Earth, is the Patron or Truth and Righteoufnefs, the Guardian of Innocence, and the dreadful Avenger of Deceit and Lying. I might add other Inftances of a kindred Nature in common Life, wherein Chriftian Fortitude is greatly necefTary, efpecially in this corrupt and degenerate Age : As when a Trader muftlook Poverty in the Face, and meet approaching Ruin in his outward Circumftances, unlefs he make fome Inroad upon his Honefty, and pra&ife Fallhood and Deceit. But if the Cafe be thus, if a. Chriftian fees himfelf finking in the World, by the Frowns of Providence, he mult dare to fink rather than cheat his Neighbour, and fave himfelf by any bafe and difhoneft Methods. A Man of Religion and Honour muft Hand firm to his Word, muft follow ftric't Equity in all Things, and neither enter into any Methods of Fraud, nor of Vio- lence, to retrieve his decaying Circumftances. O how many little knavifh Contrivances do Per- fons often practife to fecure a good Bargain to them- felves, and fometimes they fupport their dying Cre- dit in the World at the Expence and Lofs of their innocent Neighbour ! They borrow what they know they are not able to pay : They draw up falfe Ac- counts of their own Eftate : They impofe upon the Credulous with Words of a double Meaning, or with downright Lyes : They almoft forget they are Chriftians, for fear left they mould be undone, and pradlife the Things at which an Heathen would have M 3 blufiYd i66 Holy Fortitude, or Vol.11. blufti'd and ftarted, becaufe they have not Courage enough to be honefl and poor, VIII. Chriftians have need of holy Fortitude, to venture their Lives at the Demand of Providence, and expo ft tbemfelves to Violence, and to a bloody Death, Sometimes they arc called to this glorious Service in the Caufe of God and his Church: So were many of the Prophets, the Apoftles, and primitive Chriftians, as well as the Martyrs of later Ages. Sometimes in the Caufe of our Country, divine Providence calls us to expofe our Blood, and to affift or guard the Na- tion againft Invafions from abroad, or Tumults at home, and to quell the Rage of a brutal Multitude. In a juft and necelTary War for our Country, or in Defence of our natural or religious Rights, we may fight with Chriftian" Courage, when we have well furvey'd the Juftice of our Caufe, and find it ap- proved of God. And there are Seafons when we may be called to venture our Lives for our Chri- ftian Brethren, i John iii. 15, But perhaps fome of thefe Things may come as naturally alfo under the Head of pajfive Valour and Courage : And indeed the moil aclive Valour of the greateft Heroes is built upon that which is pajfive. 'lis on this Account they dare venture to expofe their Flefli to Wounds, their Njmes to Reproach, or their Bodies to. Death, becaufe they can bear the Wounds, the Reproaches, or Death it felf with a noble Serenity and Fortitude of Soul, All the ac- tive Boldntfs in the World is but Rafhnejs and Folly where fuch a Hardinefs and Patience are utterly wanting. Of this pajfive Valour I (hall mention but two par- ticular Cafes wherein Chriftians mult exert them- selves. I. When -joe are called to bear Sicknefs, Pain, Shame, Lojfts, Disappointments, all the forrowful Changes of Life, Serm. XXXI. Remedies againft Fear. 167 Life, or Death it felffrom the meer Hand of God. This is to be done with a Steadinefs of Spirit, with a Firmnefs of Soul, with Chriitian Fortitude, with a facred and ferene Calm upon all our Powers and Paflions, with- out fretting or vexing, or inward Difquietude. Ic is a Sign of a weak Mind to be overfet with every Blaft of Wind. If thou faint eft in the Day of Adverfity, thy Strength is but [mall, Prov. xxiv. 10. We mult not indeed defpife tbeChajlening of the Almighty, nor muft we faint when we are rebuked of him, Heb. xii. 5. Let the Men of this World that know not Cbrijl, that are not acquainted with the Gofpel, and have not felt the Powers of the World to come, let them fret and grow peevifh at every Difappointment that falls upon them in their earthly Comforts, or when their Flefh is vifited with fore Pains : But it does not become a Cbriflian to be four and fretful under the afflicting Hand of God, for it's the Hand of his heavenly Father. To be overwhelmed and al- moft diftra&ed with the CrofTes we meet with in the "World, is not becoming the Character of a Child of God, one that is high-born, that has his Birth from Heaven, and his Family there ; it is a Shame for him to grow wild with Impatience, or to run into defperate Courfes for Relief. This is not Courage, but meer Cozvardife of Soul, to put an End to our own Life in order to efcape from our Sorrows. The wife ft among the Heathens reproved it as a Meannsfs ef Spirit ', and furely it is much more unbecoming the Religion of Chrift, and that divine Forrtude that every Chriftian mould be endued with. We are not to be affrighted though the Mountains Jhould be turned upfide down, and caft into the midji of the Sea : 'The Lord of Hofls is our Shield and Defence, he is a Rock above all the Waves, and if our Feet are fixed upon this Rock, what need have we for Terror ? i'he Name of the God of Jacob, in the xlvi*h Pfalm, h a March for all our Foes, and a fovereign Remedy for all our Fears. M 4 Chriftian 1 68 Holy Fortitude ', cr Vol. II. Chrifian Courage appears alio upon a Bed of Sick- fiefs, when at the Call of God, we look Death in the Face with a chearful Soul. When all our Friends Hand around us, and every one, by the lamentable Air that fits in their Faces, gives us notice of our ap- proaching Diffolution, then to look upon Death with a ferene Countenance, and not be affrighted, but venture boldly into the invifible World ; this is a glorious Fortitude denved from the Grace of Faith. II. Another Inftance of paffive Valour is, when we bear Perfections of all Sorts from the Hand of Men with a hcly Courage, for the fake of God. When we can be plundered of our Pofiefiions in this World, and ftript of all our Comforts, and yet be eafy. Ye took joy fully the Spoiling of your Goods, fays the Apoftle to the Hebrews, chap. x. ver. 32, 34. and ye endured a great Fight of Afflictions with Chearfulnefs, knowing that in Heaven ye have a better and more enduring Subjlance. In Heb. xi. ver. 36. when the Apoftle fpeaks of the ancient Jewifh Saints, they had 'Trial of cruel Mockings and Scourgings, of Bonds and Imprifonments, they were floned, they were fawn afunder, were tempted, were flain with the Sword ; they wandered, about in Sheep Skins and Goat Skins, being deflitule, afflicted, torment- ed -, but they were Men above this World, of whom the World was not worthy : They had a Spirit of di- vine Courage that made them too great for this World, although they were almoft banifh'd out of ic, and wandered among the Beafts of the Earth. Let not Chriflians then be guilty of bale and mean Compliances, to preferve their Subftance in the World, nor to cover their Names from Slanders and Infamy, nor to fecure their Liberties or their Lives when Chrifi calls us to part with them. If there be any Virtue, if there be any Praife, think on thefe Things. If there be any Call to the Practice of fuch CouKage, for the Sake of Chrifi, remember thefe Ex- iot tations and be not afraid. Thus Serm. XXXL Remedies again/l Fear, x 69 Thus I have given you a Variety of Inftanccs both of aftive and paj/ive Valour, as they are to be exer- cifed in the Chriftian Life : I fear they are too many for the beft and boldeft of us to practife, even under all our Advantages. But in order to render them a little' more eafy to Chriftians, the following Motives and Directions may give fome Afliftance under the Influence of the blefTed Spirit. And thefe /hall be the Subject of the next Difcourfe. The Recollection. And now, O my Soul, 'tis Time to turn thy Thoughts inward, and enquire, How much of this Difcourfe is fuited to thy own Cafe ? Thou acknow- ledged: there is a God, but' art thou not fometimes afhamed to call upon him in the Morning for his Prefence all the Day, left thy Companions mould know thou haft been upon thy Knees ? Haft thou Courage to afk a Blefling on thy Food in the Place where others deride the Practice ? Thou haft learnt and thou haft believed the Reli- gion of Christ, but haft thou ever yet had Courage enough to make a folemn and publick Profeflion of it? Haft thou ever yet publickly given thy Name up to Chrilf as one of his Subjects, and join'd thy felf to his vifible Kingdom amongft Men ? Or art thou only a Believer in fecret, aftiam'd to make Pro- feflion of thy Faith, by joining thy felf to fome Chri- ftian Aflembly ? If this be thy State, thou haft now a loud Call to add Fortitude to thy Faith, and aflume Chriftian Courage to profefs the facred Name in which thou haft believed. Or art thou a Profeflfor of this holy Religion r Thou haft lifted thy felf under the Banner ofChriff. in thefe Days of Liberty and Peace, and while thou dwelleft among thofe who encourage thy Faith and Profeflion. But enquire into thy felf, Haft thou fuch a Love to the GofpeJ, as to glory in it even amongft 17° &°b Fortitude^ or Vol. II. amongft Infidels, who make it the Object of their Mockery and Reproach ? Has this divine Religion fo deep a Root in thy Heart, as to bear and refift the Storms of the World, and to ftand firm and flou- rifh ftill ? Haft thou Courage to declare thy felfa Difciple of the Crofs, and a Profeffor of a crucify'd Saviour, when thou malt happen to be in the Com- pany of thofe who blafpheme him. Haft thou obtained holy Boldnefs enough to pra- etife Virtue when it is out of Fafhion, and canft thou refufe to comply with the warmed Tempta- tions to a fafhionable Sin ? Haft thou got fuch a Vir ctory over thy felf as to dare to be lingular, if thy Company would lead thee into any modifh Vice ? This is an hard Lefibn to young and tender Minds, but it muft he learnt, O my Soul, if thou wilt be a Chriftian indeed. Haft thou Courage to vindicate the Innocent, when he is aflaulted with Slanders, and to frown upon thofe who delight in Scandal ? Or art thou fo meanly fpirited, as to join in a common Jeft, that is thrown upon the Abfent, and to mix with the odious Tribe of Back-biters ? Remember this is a fhame- ful Bafenefs of Spirit ; but a Chriftian muft be a Man of Honour. Canft thou fee thy Friends, thy Companions, in- dulge a finful Courfe, and haft thou not one kind Admonition for them ? Haft thou not Virtue and Courage enough to warn thy Brother, and to turn his Foot from the Path of Iniquity, that leads to Ruin and Death ? But remember alfo, that Gentle- nefs and Love muft attend thy Rebukes, if thou ever defireft they mould attain Succefs. A Reprover ihould have a bold, but a tender Spirit. What Zeal haft thou, O my Soul, for Reforma- tion ? Or canft thou bear with Immoralities and Cor- ruptions of every Kind ? And rather than venture to difpleafe Man, wilt thou let thy Neighbours go on for ever to difpleafe God ? What Serm.XXXI. Remedies againfi Fear. iji What wouldft thou do, if thou wert called tQ face the great, and to profefs Religion before the mighty Men of the Earth ? Is thy Faith grown bold enough to fhew it felf in a Court, in a Palace, and to venture all thy earthly Interefts for the De- fence of it ? Thus far concerning thy aftive Fortitude. But how ftands the Cafe with Regard to paj/ive Valour% and enduring of Sufferings ? Is thy Heart firm un- der fharp Trials of Providence ? Canft thou refign thy Health and thy Eafe into the Hand of God with- out fretting and repining ? Or doth thy Courage faint, and thy Impatience fhamefully difcover it felf under the common Pains and Difeafes of Nature ? I grant, there is much of Weaknefs derived even to a manly Spirit, from the Diitempers of the Flefh : When the Nerves are unbraced, and the Taberna- cle of the Body tottering, the Soul partakes of the Infirmities of this poor flefhly Engine. O frail un- happy State of human Nature, and Souls that dwell in Clay ! But is it thy conftant Labour and Pray- er, that Patience may have its perfecl Work, that thy Spirit may be ever fedate under all the Pains and Difquietudes of this mortal Flefhj and thy Temper kept ferene under all the Frowns and Clouds of Heaven r* Art thou ready to face the King of Terrors, and to defcend into that dark Valley ? Thou muft meet this Adverfary fhortly, O my Soul : La- bour therefore daily to get Courage and Victo- ry over Death, by Faith in a dying and a rifing Saviour. Happy is that Faith that has no carnal Fear at- tending it, but is got above the Frowns and Smiles of this World. My Soul longs after it, and reaches at it, as fomething within the Power of her prefenc Attainment through the Grace of Chrift. I long to be armed with this facred Courage, and to have my Heart fortify'd all round with thefe divine Munition* ij2 Holy Fortitudey or Vol. II. Munitions. I would fain be calm and ferene in the Midft of Bufferings and Reproaches, and purfue my Courfe fteadily toward Heaven, under the Ban- ner of Faith, through all the Arrows of Slander and Malice. Lord Jefusy I wait for thy divine In- fluences, to beftow this Grace, and thy divine Teachings, to put me in the Way to obtain it. SE R- Serm. XXXII. Remedies againji Fear. 173 SERMON XXXII, Holy Fortitude, or Remedies againft Fear. 1 Cor. xvi. 13. 1 Stand f aft hit he Faith \ quit you like Me?z, be Jirong. HAVING defcribed this holy Temper of Spirit, this Fortitude both of the aftive and paj/ive Kind, and having fet before you va- rious Occafions for its Exercife in the Chriftian Life, I proceed now to the third Thing which I propofed, and that is, to excite you by fome engaging Motives, to feek after this Temper, which is fo neceflary for a Chriftian. I fhall not enforce this from the Light of Nature, and from the meer Laws of Reafon, which have been joined with ambitious and felfifh Principles in fome of the Pagan Heroes, and have influenced ma- ny a Man, in the Days of Heathenifm, to fome great Exploits of Fortitude and Fame. There is no- thing in all the Dictates of Reaion, nothing in all the Principles of Natural Religion, that makes the Mind brave and noble, but it receives high Advance- ments and glorious Efficacy from Chnftianity. i'74 Holy Fortitude, or Vol. II. I would call you, Fttft; to caft your Eyes on the noble Patterns of Courage that you find in the New Teftament. I don't invite you to meditate the Ex- amples of Heathen Warriors, but confider the Exam- ple of Christian Heroes^ your PredecefTors, who have flood f aft in the Faith, who have quitted them/elves like Men, in numerous and fhining Inltances ot active and •paffive Courage. Look at the blelfed Apoftles, Peter and John, when they rejoiced to jnffe> for the Sake of ChrisJ their Lord, arid bolaiy ie Council of Priefts, that they muft preach the Name of Jefus, in Oppofition to their Menaces ; They musJ obey God rather than Men. Look ar 6c. P iuI me molt eminent Chriftian Hero: Behold nim in tie Midft of the Roman Soldiers, and a vioknc Multitude of unbelieving Jews. Hear how he acknowledges his exalted Saviour before Captains and Centurions, before King Agrippa, before Felix and Fefius, who were two fucceflive Governors of Judea : And with the fame Fortitude of Soul he appear'd before Cjzfar. at Rome. I am not ajhamed, fays he, of the Gofyel of Cbrisl, for he whom I havetrufted in is alniignty to fupport me. Read that moft generous ar.d paihetick Speech of his, Acts xxi. 13. when the Sp rit of Pro- phecy had foretold that Paul mould be bound at Je- rufalem, and delivered Captive into the Hands of the Gentiles ; his Friends and Strangers belbught him not to go up to that City. Then Paul aniwered, What mean ye to ivecp, and to break mine Heart ? For I am ready, not to be bound only, but alfo to dye at Je~ rufalemfor the Name of the Lord Jefus. I know (lays he) and the Holy Ghosl is witnefs, that Bonds and Af- fliclions wait for me, but none of thefe things move me, neither count I my Life dear to myfelf, that I may fiwfh my Courfe with Joy, and the Miniflry which I have re- ceived of the Lord J ejus, to tejlify the Gcf< el of the Grace cfGod, Acts xx. 24. Now when a fpecial Occafion calls us to the Ex- ercife of this Virtue, and to confefs Chrisl before 1 the Serm. XXXII. Remedies againft Fear. ij$ the World, for us to be mealy-mouth'd, and baf- fled, and frighted at the Countenances of Men, this is to forfake the Example of the bleffed Apoftles, and obey Men rather than God. The Prophets and the Apoftles, the antient Saints and the primitive Martyrs have given us noble Patterns of this Virtue ; and why mould our Spirits fail us, or our Lips tremble, if we are called to the fame glorious Con- feflion ? Is not our Religion divine ? Is not the Gofpel ftill worthy of the fame Honour ? Is not our Go d the fame Almighty? Is not our Redeemer the fame Jefus ? And does not a dying, a rifing, and a reigning Saviour deferve the fame Homage of our Tongues, and demand the fame Glory at our Hands ? Yes furely, he demands it of us, and he deferves it infinitely : And not only his Apoftles, but his own Example teacheth us to practife this Fortitude, both of the aclive and the paffive Kind. In the Second Place then, behold this per f eft Pattern of Fortitude, Jefus the Son of God : When he came into the World in the Midft of Poverty, and made but a mean Figure, as the Son of a Carpenter, he was called to oppofe the whole Nation of the Jews, and the Prjefts and Princes of Jerufalem -, he was fent to reform the vicious Cuftoms of a wicked and de- generate Age. How did he ftand and face Danger without Fear ! When he went into the Temple, with what a fac'red Zeal did he fcourge the Buyers and Sellers out of his Father*s Houfe of Prayer ! Ye know what a noble Teftimony he bare to the Truth, when he was called before the great Men, the Rulers of the Church and Scate. You know again, what Inftances of paj/ive Courage our Lord Jefus manifefted, when he was hatefully reproached, and fuffered (hameful Indignities from a rude Mul- titude : When he was perfecuted, when he was buffeted, when he wreftled with many and mighty Sorrows, when his Friends left him alone in the Hands of his cruel Enemies. It 176 Holy Fortitude^ or Vol.. II. It muft be confefied, his Spirit trembled within him, and he was fore amazed, when it pleafed his Fa- ther to bruife him, and put him to Grief \ and to make his Soul an Offering for Sin. Thefe were unknown and inexpreffible Burdens, . that made him groan in- deed, and offer fir ong Cries and Tears to Heaven, that that Cup of Terror might pa fe from him. If ever his Courage teem'd to fail him, 'twas in that Agony jn the Garden, when he endured more than any meer Man could bear. A formidable, and a difmal Hour, when the Father hid his Face from him, and the Powers of Darknefs fell upon him with angelick Might and Fury ! But thefe are Sorrows of Atone- ment, which the Saints are never called to furYer. And yet by fecret divine Supports, Jefus endured alL thefe Agonies, and upon the Crofs he triumphed not only over the Malice of Men, but over Principalities and Powers of Hell, and made an open Shew of them, perhaps, before Armies of the invifible World, and Millions of applauding Angels, Col. ii. is. Read the facred Advice, Heb.x'u. i, 2. Not onT ]y look ye, fays the Apoftle, to the great Cloud of Witneffes that are gone before, but above all look to Jefus, the Author and Finifher of your Faith, who, for the Joy that was fet before him, endured the Crofs, and defpifed the Sha?ne, and is Jet down at the Right Hand of the Throne of God. Confider him that endured Juch Con- tradiction of Sinners again/} himfelf, that oppofed a Mul- titude, a Legion, a Wcrld of Sinners, left ye be weary and faint in your Minds, nor let your Spirits fink, while you behold his divine Fortitude : Let fuch an illuftrious Scene animate your Souls, and infpire the fainting Believer with new Courage. Conflder Thirdly, what you are -, If you are Chri- Jlians, ye are Soldiers of Chrift, ye have already en^ ter'd the Lifts with all the Powers of Hell, and are ye afraid of Man that is a Worm, and the Son of Man that is a Worm ? Ye have ranged your felves under tha Banner of the Redeemer, and the Re- deemer's ferm. XXXII. Remedies againft Fear, lyj deemer's Army muft fight againft all the Armies of Darknefs and their Allies. Ye have fet up to oppofe Sin and Satan, two powerful Enemies i and are ye afraid to be brow-beaten by a Fellow- Worm, one who is weak and mortal like your felves ? Confider, Fourthly, If ye are Cbriftians, what Pro- mifes of the divine Prefence and Help you have in the Bible, and when the mighty God lias givea fuch divine Encouragement, he chides his People into Courage ; I even I am he that comforteth thee ; Who art thou that thou fhouldeft be afraid of a Man that (hall die, and of the Son of Man which (hall be made as Grafs, and forgetteft the Lord thy Maker, that hath fir etched forth the Heavens, and laid the Foundations of the Earth, and hafi feared continually every Day becauft cf the Fury of the Opprejjor, as if he were ready to de- jlrey ? And where is the Fury of the Oppreffor ? Ifa. xl. 51. A generous and divine Cordial to keep the Soul from fainting ! The Prefence of God is an effectual Support. St. Pr.-J found it fo ; for when all Men forfook him, the Lord flood by and Jlrengthened him% 1 Tim. iv. 16, 17. Alas ! we are poor feeble trem- bling Soldiers, our Hands hang down, and our Faces gather Palenefs : But we dare to confront the Terrors of this World, if we tafte and feel fuch divine Encouragements. We know that a weak Chriftian can do Wonders with an Almighty Saviour, and an All-fuffkient Promife. When St. Paul had this Word given him, My Grace 'is fuff dent for thee, he could glory even in his Infirmities, that the Power of Chrifl might reft upon him, 2 Cor. xii. The little feeble Man of a contemptible Prefence, could do all things through Chrifl ftrengthening him, Phil. iv. 13. And every Believer has the fa ne almighty Helper, the fame Gofpel, and the fame Promifes. Jn the laft Place, Confider the large and never fading Crown of Glory, that awaits the Conqueror at the End of the Chriftian Conflict. Be thou faithful to the Death and I will give thee a Crown of IMex Rev. ii. Vol. II. N 10. 178 Holy Fortitude, or VoL.ii 10. Confider the Honour and Triumph, thofe Riches of Glory, and that everlafting Inheritance, that fhall be your Reward in the future World, thro' the Grace of our Lord Jefits CbriSf : He that over- comeih fhall fit down with me on my Throne , &c. Rev. ill . 21. He that oVercometh fhall inherit all things, Rev„ xxi. 7. Put all thefe together in the Balances, with a few CrofTes and Difappointments, a little Trouble and Uneafinefs, nay, though you mould add Tor- ture and Death in the fame Scale, you may eafily judge which will out-weigh. Gaze at your Crown of Life, and your immortal Hopes, till you feel your Souls divinely animated to the Combat : Learn from the Apoftle, and affume that glorious Language, Our light Afflictions which are but for a Moment, are fcarce to be mentioned or named with the far more exceeding and eternal Weight of Glory that fhall be revealed, Rom. viii. 18. Therefore wv both labour and fuffer Reproach, therefore we bear all prefent Sorrows with holy Courage, becaufe we look riot at the things that arefeen> little things, that are tem- poral \ but look at the great unfeen things that are e- ternal, 2 Cor. iv. ult. The Fourth and Laft general Head of Difcourfe fhall now furnifh us with fome [acred Remedies againfi this JIaviJh Fear. The PaiTion of Fear in general, is wifely wrought by the great God into human Nature : *Tis a Di- jlurbance both of our animal Compofition, and of the Mind upon the Apprehenfion of fome approaching Evil, or upon the apparent Danger of it. This is an excel- lent Provifion, which the God of Nature has made, to guard us from many Mifchiefs. 'Tis innocent and ufeful when it is fixed on a proper Object, and exercifed in a proper Degree, It becomes a Part of our Religion when God is the Object of our Fear, whereby we maintain fuch a holy Awe of his Ma- jefty, as awakens a' conftant Defire to pleafe him, joined with a Temper of holy Love. But Serm. XXXII. . Remedies againft Fear, 179 But when we fuffer Creatures to raife and influence our Fears upon every Occafion, fo as to ruffle and difquiet our Spirits, to throw the Soul from off its Reft, arid to turn us afide from the fteady Courfe of Duty, then it becomes a finful and forbidden Paffion, and we mould make it our Bufinefsto watch againft it, and fupprefs it. There are fome Perfons fo feeble in their native Conftitutions, or their Spirits are fo weakned by the Diftempers of the Flem, that Fear is a conftanc Tyrant over them : Their Cafe is to be pitied in- deed, but they ougiic to ftir up themfelves as far as poflible to fhake off this Bondage, left it with- hold them from the Practice of neceffary Duties, and rob them of all the Comforts of Religion. This jlav'xjh Fear is a Difeafe of the Mind, as well as a Weaknefs of Nature ; and befides, our fum- moning together all the Powers and Precepts of Rea- fon, we mould alfo apply the Remedies of Religion, in order to remove it : If rhe divine Spirit concur with his Blefting, the following Methods may be made happily fuccefsful. I. See to it that ye are Chriflians indeed, that you have the Power of Religion wrought in your Hearts, Otherwife you will never be able boldly to maintain the Form and the Profeffion of it in an Hour of Danger. Fear will prevail over every thing but true Faith : And if your Religion be not inward and fin- cere, and built on folid Foundations, it will tremble and totter, and be in great Danger of being utterly loft. One hard Name, one biting Reproach, one witty Scoff or ugly Slander, will dafh the Hypocrite out of Countenance, and he dares not ftand up for his God and Saviour. And remember alfo that your Faith muft be al- ways kept awake and lively. See to it that your Hope be not only well eftablilhed, but you muft preferve your Evidences for Heaven ever clear, that N 2 y« 180 Holy Fortitude, or Vol. ft* ye may look upon your felves as the Care and Charge ofChrifl, and under the fpecial Eye and Protection of God your Saviour. This was the divine Founda- tion on which the great Apoftle raifed his Courage in the Gofpel to fo high a Degree. I am neither a- fraid to fuffer thefe things, (fays he) that is, Bonds and Imprisonments ; nor am I ajhamed of this Gofpel, for I know whom 1 have believed, I know him as my Sa- viour, and I am perfuaded that he is able to keep that which 1 have committed to him againft the Day of hi* Appearance, z 'Tim. i. 12. If you would raifc your Spirits to a fublime Pitch of holy Fortitude, brighten your Faith and Hope daily, by a frequent Examination of the Frame of your Hearts, by watchful walking before God, by committing your Souls afrefh into the Hands of Je~ Jus and his Spirit, for pardoning and renewing Grace, that you may believe on juft and folid Grounds, that you are the Children of God, and that J ejus is your Salvation. A lively Faith gives divine Courage. Faith is a noble Shield to ward off Fear, and our Helmet is the Hope of Salvation. Take heed of defiling your Souls with Senfuality : Take heed of any falle Biafles on your Spirit, and wrong Defigns in your Actions, left you bring frefh Guilt upon your Confciences. Guilt will create Fear, and fill the Soul with a perplexing Tumult of Thoughts. But when the Terrors of this World aflault you on every Side, Reproaches and Threat- nings, the Frowns of your Friends, and the Rage of your Enemies, you may be all ferene and peace- ful within, while you maintain a facred Confcioufnefs of Soul, that you have been feeking the Light of Truth, and purfuing the Path of Duty. When I can fay, God is ?ny Witnefs that I am fincerely la- bouring in his Service 5 when I can look up to Hea- ven, though my Friends Jcorn me, and fay, My Re~ cord is on high ; I may imitate the Faith and Cou- rage of Job in his belt Hours, and leave all my In- tcrefts Serm. XXXII. Remedies againft Fear. 181 terefts in the Hand of my God. Let our Faith be adtive then, and our Conference clear, that we may read our Title to all the Promifes, and apply them to our own Cafe with Courage and Affurance. The God of Hope will fill us with all Joy and Peace in be- lieving, Rom. vi. 13. The Covenant of Grace is a bleffed Treafury ; There is Armour of Defence to be found againft every Affault and Danger. If the Promifes of the Covenant be ours, we fhall be fecur'd of a happy final Iflue of all our Sufferings : All things /hall work together for our good, Rom. viii. 28. If God be for its, who faall be againjl us ? If we behold God engaged on our fide, we may defy a Legion of Adverfaries in the Name of the Lord our God. Thou art my Glory ( fays the Pfalmifi) and my Shield, and the lifter up of my Plead, The little Word (My) fhews his own Intereft in his God, and then he can grow brave in the very Centre of a thoufand Deaths and Dangers. / will not be afraid of ten thoufands of People that have fet themfelves againsl me round about, Pfal. iii. 3, 6. II. Get a large andgeneral Acquaintance with.the Pro- mifes of the Gofpel, * that in every fpecial time of need you may have fome fuit able Word of Refuge, and Support. From the 40'* to the 45^ Chapters of lfaiah, there is a Variety of rich Encouragements againft flavifh Fear: And there is another Treafure of them from the 50th to the 55*. Many a Chriflian has been able to live upon them, in the moft dangerous and di- ftrefling Seafons. They are divine Springs of Cou- rage, and they overflow with Confolation. The Afiurances of holy David in the Midft of his Perils, have been a glorious Support to the fearful Soul. * A little Book publifhca lately by Mr. Samuel Carke, of St. Albans, is of excellent life for this Purpofe. The Title of it is, A Colleftion of the Prorpi/es of Scripture, twdev their proper Heads. 1710. N 3 Several I #2 Holy Fortitude, or Vol. II. Several of his Pfalms are fill'd with the fame heaven- ly Cordials. You can hardly find three of them to- gether, without fome Triumphs of Faith in them* In the Writings of the Evangelijis, and in the Epiftles, you may read many precious Promifes fcattered a- broad, to allay your Fears. In the fecond and third Chapters of the Revelations, they ftand thick as the Spangles of Heaven : They fparlde like Stars in the. Firmament at Midnight, and they ever mine brighter!: in the darkeft Sky. 'Tis with unknown Pleafure that the Soul of a Chriftian contemplates and furveys thofe heavenly Lights in his molt gloo- my and difmal Hours, and they turn the Shadows of Death into Morning. Though it is of excellent Ufe, to have the Mind and Memory well ftor'd with the various Promifes of the Covenant, yet in fome fpecial Seafons of Trial, 9tis of eminent Advantage to keep the Mind and Thoughts fixed upon fome fingle Promife, that is moft fuited to the prefent Danger or Suffering ; and to the prefent Tafte and Relifh of the Soul. In fuch a Seafon, the running fpeedily from ope Pro- mife to another, and fkimming over them with a flight Survey, will not be fo effectual a Relief, as fixing upon fome peculiar and proper Word of Grace, and living wpon it for a whole Day together. Thus every Morning you may take fome new Com- forter with you, and let it abide upon your Heart all day, and it will whifper to your Soul with divine Sweetnefs, in the dark and folitary Watches of the Night. When fome fpecial Terror potteries your Thoughts, and the heavy Opprefiion returns often upon your Spirits ; or when any frefh Aflault comes on you from without or within, fly to the Word ■you have chofen for your Refuge ; repeat it often, and cleave to it by Meditation. The Name of the Lord is a ftrong Tower, the Righteous runneth to it and is fafe : And remember God has magnified his own Word above all the reft of bis Name, Prov. xviii. 10. Pfai. Serm. XXXII. Remedies againjt Fear. 1S3 Pfal. cxxxviii. 2. Try this Method, it has been fuccefsful and well approved, and I doubt not but that you will be able to atteit theSuccefs of it thro' the Aids of divine Grace. III. Preferve the Spirit of Prayer always in exercifet and the Spirit of Fortitude will defcend on you. Ad- drefs the Throne of God with Earneftnefs and Faith, and cry to the Lord the God of your Salvation with- out ceafing. 'Tis he gives Spirits to renew the Battle, when we are almoft tired and grown weary, Jfa. xl. 28, 29. He gives Courage in the midft of Terrors, for he can preferve and fecure us in the extreameft Perils. We defvaired of Life (faich the ApoftleJ and had the Sentence of Death in our fehes, but we ware delivered, for we trufted in him that rairib the Dead, 2 Cor. i. 8, 9, 10. *Tis he that re- pels the caoft imminent Dangers, it is he rebukes the Spirit of Fear, and gives us the Spirit of Power , and holy Fortitude, 2 Tim. i. 7. Wait on the Lord9 and be Osgood Courage, andhefhall flrengthen thy Heart ; wait 1 fay on the Lord, Pfal. xxvii. 14. Buh be fure in all your AddrefTes to the Mercy - Seat, have an Eye to Chrift Jefus the Mediator your Advocate at the Throne, and the Captain of your Salvation, who is engaged to fee you brought fafe to Heaven. The Father has entrufted you as Sheep in his Hand, and he will not fuffer you to perifh. Look to him as your great High Prieft and Interceflbr in Heaven ; and jince you have fuch an High Priefl as Jefus the Son of God, who can be touched with the feeling of our Infirmities, let us come bolaly to the Throne of Grace, that we may obtain Mercy, and find Grace to help in time of Need, Heb. iv. 14, &c. Many a feeble Chriftian who has gone to the Mercy- Seat, trembling and terrified under huge Apprehen- fions of Danger, and almoft overwhelmed with tu- multuous fears, has rifen up from his Knees with a heavenly Calmnefs and Compofure : The Army of N 4 his 184 &°fy Fortitude, or Vol. II, his Fears has vanifh'd at once, and he has gone out ' to face the moft formidable of his Adverfaries, with divine Refolution and Courage. / fought the Lord and be heard me, and delivered me from all my Fears* Ibey looked to him and were enlightened, and their Fa- ces were not afhamed. cihe Angel of the Lord encamp- etb round about them that fear him, and deliver eth them. O tafie and fee that the Lord is good : Bleffed is the Man that irufieth in him, Pfal. xxxiv. 4 8, &c. Jn the Day when I cried, thou an/weredji me, and. did (I firengthen me with Strength in my Soul, Pfal. exxxviii. 3, IV. Get a greater Degree of Weanednefs from the Flefh, and from all the Delights and Satisfactions that belong to this mortal Life : Then as you will not feel fo great a Pain in being ftript of them, fo neither will your Soul be rilled with Terror, when you are in Danger of lofing them. Learn to put off a little of that finful Tendernels for felf, which we brought into the World with us. One of the firit Lefibns ia the School of Chrifi, is Self-denial ; Matt. xyi. 24* If any Man will come after me, i. e. be my Dijciple, let him deny himfelf, and take up his Crofs, and follow. me. 'Tis a certain tender Fondnefs for our Flefh that makes us afraid of Pain. 'Tis a Fondnefs for our Name and Reputation that makes us afraid of Re- proaches. 'Tis a Fondnefs for our Pofiefllons, and our eafy Circumftances in the World, that makes us afraid of Poverty : And too great a Fondnefs for Life makes us afraid of dying. Whenfoever there- fore the Caufe of Chrifi plainly calls us to rifque ouc Name and Honour in the World, to part with our "Wealth or our Eafe, and to venture to expofe Life it felf, we fhrink from the Command ; ilavifh and finful Fear prevails mightily upon us, becaufe we love Earth, and felf, and Flefh better than we ought to do. We muft fubdue this Self-love, and unmanly 2 Softnefs, Serm. XXXII. Remedies againft Fear. 185. Srftnefs, if we would approve our felves as gOQd. Sol- diers of Jefus Cbrift) and gain, a Spirit of facred Cou- ya»e and Refolution. We muft be dead to the Things of Flefh and Senfe, and gain a Victory over the Complaints and Groanings of Nature. We muft go as far as we can toward parting with right Bands, and right Eyes, in every Senfe of the Words, if we would be Chriftians indeed. V, Endeavour to keep your felves always employ* d in fome proper Work, that yottr Fears maybe diverted when they can't immediately be overcome. If our Thoughts and Hands are idle and empty, we lie open to the Invafion and Tumult of our Fears, and we give them leave to affault us on all fides. The Pafiion and Principle of this flavifh Fear, is mingled with our Flefh and Blood, and therefore we muft employ even our Flefh and Blood in fome better Bufineis, that we may turn the Current of Animal Nature, and leave the Imagination no Lei- fure to fit brooding over its own Terrors. Want of Occupation and Engagement of the Powers of Na- ture, expofes the Mind of Man to the Inroad of all the frightful Images, that Fancy can furnifh out, and to all the terrifying Suggestions of a watchful and malicious Tempter. Tnat wicked Spirit has fome ftrange and unknown Methods of Accefs to our Souls : He will worry the Sheep of Chrijl with Terrors, when he is not fuffered to devour or de- ftroy them ; and an unbufied Mind is prepared to admit his worft Temptations. But while I am preffing you to find out fome Employment for your felves, take care that it be fuch as may approve it felf to God and your own Confidences. We muft be ever found in the Way of Duty, C as I hinted before ) if we would fup- port a holy Courage. 'Tis only the Righteous that has juft Reafon to be bold as a Lion : Be ready to meet Cbriji the Judge, and his glorious Appearance at 1 86 Holy Fortitude, or Vol. II. at all Times, and then you need not fear all that Earth or Hell can do againft you. [If this Sermon be too long, it may be divided here."] Let us proceed now to propofe fome further Re- medies againft this Jlavifh Pajfion of Fear. VI. Keep your Eyefxt on the Hand of God in all the Affairs of Men. View his powerful and over-ruling Providence in all Things, even in thofe Things that awaken your molt troublefome Fears. Think with your felves, that you put Creatures in the Place of God, if you fear them more than God, as though they were the fovereign Lords and Difpofers of all your Comforts. Learn to fee God in all Things, and behold him in all Things as your God, and then Creatures will have but little Influence to awaken any of the Pa (lions of the Soul, or to raife diftreffi-ng Fears within you. Are your Spirits fo weak, thzlThunder and Light- ning, and the Storms of the Air affright you ? Think who it is commands the Tempefts to arife, and quafhes the Storms at his Pleafure. In whofe Hand is the Thunder ? Who kindles the Lightning ? Who directs the Flames, and guides every fweeping Blaft of Wind or Fire to its appointed Place ? Re- rnember the Difciples in the midft of the Storm, and the Language of Jefus walking upon the Water, It is I, be not afraid. Or if the publick Commotions of the World awaken your Fears, read the Name and Prefence of God, even your God, in the xlvith Pfalm, and rejoice and Hand firm arnidft the Tumult and fhaking of the Nations. God is our Refuge and Strength, a very pre- fent Help in Trouble. Therefore we will not fear, though the Earth be removed, and though the Mountains be caft into the Midji of the Sea. The Heathen raged, the Kingdoms were moved : He uttered his Voice, the Earth melted. Serm. XXXII. Remedies againft Fear. \%y melted. The Lord of Hojls is with us, ilje God of Ja- cob is our Refuge . Sela h *. Or perhaps more particular and peribnal Dangers and Afflictions threaten your good Name, your E- ftate, your Flefh, your Life. Well, The Name of God in his Prefence is an universal Spring of Comfort and Courage, a wide fpreading Shield againft every Milchief. Are you terrify'd at the Thoughts of perfonal Reproach and Slander, know that the Tongues of Men are within the Reach of the Hand of God, and he can caft a Bridle of Reftraint upon them, but if he take off that Reftraint, and leave them to their own Perverfenefs and Rage, learn to fay as good David, when Shimei curft him ; The Hand of the Lord is in it, God hath given him a Loofe to curfe me : And thus fweetly compofe your felves to an Acquiefcence in the providential Will of your heavenly Father. Is Poverty and Want the Thing you dread ? But is not God your heavenly Father ? And can you not truft him to provide for his Children ? Will he give the young Ravens their Food when they cry, and will he not feed his Sons and his Daughters ? It is true, you may be reduced to Bread and Water, and brought down to the. very loweft Circumstances, and you muft fubmit to his Will : God will feed your Nature, though he will not feed your Pride. Are you affrighted at the Thoughts of Sicknefs and Pain? Remember Difeafes are the Servants of* our Lord Chrijl, he can bid Pains and Anguifh of Body go, or come, as he pleafes ; nor can they feize you without his Commiffion, nor tarry with you beyond his appointed Moment. Commit your Fleih to him as well as your Spirit : He is a wife Phyfi- * That is an excellent Treatite which Mr. Flavel has publifh'd againft finful Fear, efpecially in Times of publick Danger and Perfection : And his little Book of keeping the Heart has fome valuable Chapters in it, containing rich Preservatives againft this Weaknefs of the Mind. 2 cian, 1&8 Holy Fortitude, or Vol. II, cian, and he will deal tenderly with you : He has worn Flefh and Blood, and has a fympathizing Heart, nor will he grieve his own Members beyond what his Wifdom and his Love fees needful. Are you afraid of perfecuting Enemies, that hunt you from Place to Place, and would purfue you even to the Death ? Remember that they are but the Slaves of Satan, and they and their Mafter are all in a Chain, under the Sovereign Dominion of Chrifi your Lord. The Wicked of the Earth, in this Senfe, are called the Hand of God, Pfal. xvv 14. They are but as Inftruments to execute his divine Pur- pofes, and they can't move nor a el beyond his Per- miffion. He put a Hook in the Nojirils of Sennacherib that Affyrian wild Beaft, and a Bridle into his Jaws ; he fuffered him to come and gaze at Jerufalem, then in one Night the Angel of Death deftroyed all his Army, and the Lord put a Song of Triumph into the Mouth of his People. In a Time of Perfecution in the laft Century, fome pious Minifters were met together, exprefling their mutual Fears, and confulting how to provide for their own Safety : When one flood up in the Spi- rit of Faith, and faid, We are all immortal till our Work is done ; whereby he declared his lively Senfe of the reftraining Power of God over the Malice of Men, and his Affurance that God would preferve them in Life, fo long as he had any further Service to employ them in. This was in Truth a fublime Thought : A Roman Orator or a Greek Poet would have been admired and celebrated for it by all the Critics : This was the Language of Faith , and it had a fublime and glorious Effeft, it difperfed their Fears at once, and they went away rejoicing. VII. Recoiled! your own Experiences of the Goodnefs of God in carrying you through former Seafons of Danger and Sorrow. I will remember, fays David, the Works of the Lord, and his Wonders of old, ^fal. lxxvii. i.i, Serm. XXXII. Remedies agalnfi Pear. 189 I will remember the fpecial Deliverances I have ob- tained in Times of moft imminent Peril. Think with your felves how high the Tempeft of your Fears has fometimes rifen, and God has funk them at once into Silence. Think how extreme your Danger has been, when you have been perplexed in a Wildernefs of Thorns, and have feen no Way for your Efcape, but the Eye of God hath found a Path of Safety for you, a Path which the Eagle's Eye bath not feen : He has led you as one that was £/£» thou haft taken up Arms againft Sin and Sa- tan, and a World that is in Rebellion againft God : And (hall the Frown of a Man make thee drop thy Weapons, and difcourage thee from the glorious Service ? Thou haft many rich Encouragements to expect divine Affiftance : Many joyful AfTurances of Vic- tory are given to them that endure in the Day of Conflict, and a glorious Crown ftands ready for thofe that overcome. O may the Crown of Glory fparkle in my Eye, and grow brighter and larger by a near- er View, and a perpetual Contemplation of it 1 Make me forgetful of Eafe and Health, O my God, and of all my mortal Intcrefts, while I prefs forward with facred Courage to lay hold on this Crown ! Blefied Saviour, make me triumph over every Difficulty, till Death, the laft of all my Enemies, be fubdued, and I hxive obtained the glo- rious Prize. O 2 I 196 Holy Fortitude, or Vol. II. 1 would make my felf out of my Fears, and a~ waken my Zeal by fuch Motives as thefe. AndO that I could treafure up in my Memory the various Remedies of which I have heard this Day, to heal this Infirmity of my Nature, and to overcome thefe foolifh and finful Terrors of Spirit ! I will reviezv my Faith, and the Grounds cf my Hope, that I may know that I am a Chrijlian indeed, that I am one of the Sheep of Chrifi, 3nd under h s di- vine Care *, and I would watch againft every Temp- tation, left I contract a new Guilt and Defilement, and thereby darken my Evidences and awaken my Fears. I would furvey wiih Pleafure the gracious fVords of Prcmife, which are fcattered up and down in the Book of God. O may theblefied Spirit print ma- ny of them upon my Heart, that they may be al- ways prefent with me, and that I may find them within my Reach, and ready at Hand, as a fpecial Cordial in every fainting Hour ! I would run to them as my fure Refuge in every Seafon of Danger and Conflict, and be animated to confront a Unful "World, Give me, O my God, give me the Spirit of Pray- er, and let me keep ever near to the Throne of Grace* that my Soul may not come thither as a Stranger, but that in every Surprize I may ad- drefs thee as a God near at Hand, and that in the Name of my great High Prieft, Jefus the Son of God, I may find Grace ready to help me in the Time of Need. Wean me, O Lord, from all the Delights and Hopes of Flefh and Senfe ! Mortify me to all the Honours and the Joys ot a perifhing Life, and a vain World. Arm my Soul all over with a religious Hardinefs* that I may venture into the Field of Battle, and may fcarce feel the Wounds which I receive in thy Caufe. Give me the happy Skill of diverting my Fears* when I cannot at once fubdue them, acd lead me in- tQ $erm. XXXII. Remedies againjl Fear. 197 to proper Employments of my Heart and Hind for this Purpofe. I would live as under the- Eye of God. I would take Notice of his Hand in all the Affairs of Life, and all the Dangers that attend me. I would learn cf Mofes to endure the Fight of Afflictions, as feeing him who is invifible. Let me hear thy Voice, O Jefui, my Saviour, let me hear thy Voice walking upon the Waters, when I am toffed about upon the Waves of Diftrefs and .Difficulty, fpeak to my Soul, and fay, // is I, he not afraid. Surely 1 have had fome Experiences of the divine F * re- fence with me in the midft of Dangers : God has fomerimes difappointed all my Fears, and intcr- pofed his Shield of Power and Love for my De- fence : Why mould not I truft a faithful God, and that infinite Goodnefs which I have already tafted of? I charge my Confcience with the Authority of thy Word. 0 Lord, when thou forbiddeft all my finful Fears 1 would renounce them too, I would ftruggle to break thefe painful Fetters, and fight againft this in- ward Slavery of the Soul, thefe domeftick Tyrants. O that the Spirit of Power were always with me, to difpel the Spirit of Bondage ! I would be bravely prepared for the worft of Suf- ferings, to which my Circumftances in this Life may cxpofe me. I would be ready to meet Contempt and Scandal, Poverty, Sicknefs, and Death it feif. Jejus can fupport me in the heavieft DiftrefTes, though ali the Sorrows I fear fhouid come upon me. He can bear me on the Wings of Faith, and Hope, high above all the Turmoils and Difquiecudes of Life, he can carry me through the Shadow of the dark Valley, and fcatter all the Terrors of it. Give me, O Lord, thefe Wings of Faith and Hope, and bear me upon them through all the Remains of my mort Journey in this Wildcrnefs : Make me active and zealous in thy Caufe while I live, and O 3 convey 198 Holy Fortitude ', &c. Vol.11. convey me fafely above the Reach of Fear, through the Valley of Death, to the Inheritance prepared for me in the Land of Light. Then my Fears fhall ceafe for ever, for Enemies and Dangers are not known in that Land. There all our Conflicts mall be changed into everlaiting Triumphs, while Songs of Honour and Salvation afcend in a full Choir to the Grace that has made us Overcomers. Amen. 5ER- Serm. XXXIII. The Univerfal Rule, Sec. 1^99 . .. .. * SERMON XXXIII. The Univerfal Rule of Equity. Matt. vii. 12. AH Things whatfoever ye would that Men JJoould do unto you, do ye even fo unto them ; for this is the Law and the Prophets. WHEN our bleflfed Lord took upon him the pubJick Office of a Prophet or Teacher ainongft Men, he found it was not only neceflary to inftruct them in the facred My- fteries of Religion, and inform them of XXXIII. Rule of Equity. 209 It is evident therefore, that an honeft Man will fcarce ever miftake in keeping clofe to this Rule. And if I mould then happen to do an Injury to my Neighbour, inftead of ftrict Equity, yet I can ap- peal to God, and fay, I endeavoured to apply this Rule to my Confcience, in the prefent Circumflan- ces, with the utmofl Sincerity, ladled nootherwife to my Neighbour, than I defired or judged it rea- sonable for my Neighbour to ait towards me in the like Cafe. And furely my unavoidable Miftake will not be imputed to me as a Crime, where I have honeftly follow'd the Rule my Saviour has given me, and acted therein according to the beft Capacity of. my Judgment. VI. 'Tis a Rule as much fitted to awaken us to fine ere Repentance upon the TranfgreJJion of it, as it is to dir*e& us to our present Duty This Rule abides in the Bofom of a Chriftian, it dwells fo near him, that it is, as it were, mingled with Confcience it felf ; and by this means, it becomes not only a fafe Guide, but a Jharp Reprover too : It foon puts us in mind where either Inclination or Practice warps toward Injuftice and Deceit. Have we never felt our Confcience fling- ing us with a bitter Reflection derived from this Rule, when we have neglected in any Inftance to fulfil our Duty to our Neighbour ? I am fure if we kept it much in view, we could neither practife In- juftice with Eafe of Mind, nor dwell long under this Guilt, without fome inward Reproaches : \\ the Pre- cept had not Power enough to reflrain us from pre- fent Sin, yet ic would fpur us on to fcrious and fpeedy Repentance. Inert it e S, mien may he divided, if it be too long to be re.id in a t 'amity at once. ~\ VI T. 7/ is a mofl extenftve Rule, with regard to all the Stations, Ranks, and Characters of Mankind ; far Vol. II. P ic 2*fo The Unherfal Vol. II. it is perfectly fuited ro them all : And I think ic may be faid, that 'tis equally ufeful to the Rich and the Poor, to the Buyer and the Seller, to the Prince and to the Peafant, to the Mafter and the Servant : They ail come under the fingle Rule of Duty and Juftice : This fhould govern them in all their Con- duct. Be your Condition, O Chriltians, what it will in the World, do but put your felves into the Cir- cumftances of c ne another, in your own Thoughts, for a Moment, and afk what is reafonable to be done to your felves ? and your Conferences will re- turn a fpeedy and eajfy Anfwer what you fhould do to others. Let the Tenant fliy, " If I were a Landlord, " what fhould I think reafonable that my Tenant " fhould pay me ? And the Landlord fhould afk " himfeU, were I a Tenant, what fhould I claim of tc my Landlord? '" I would have the Mafter enquire, . f* What fhould I etfpecT, if I were a Servant, at the " Hands of my Mafter ? " And let the Servant lay, " What, if I were a Mafter, fhould I ex peel from '« the Hands of one that ferved me ? " Parents fhould afk themfclves, "■ If I had been a negligent " Cbildt and guilty of fome trifling Offence, could €< I think it jufl xny Father fhould be in fuch a Pafli- tc on with me ? And the Son fhould enquire, ct If y*t 214 The Univerfal Vol. II. Days, and Ceremonies ? We our felves think ic hard to have doubtful Reports of Evil publifh'd concern- ing us, and Sufpicions blown up into Guilt : We think it hard if our Crimes are aggravated to the _ DO utmoft, and no reafonable Allowances are made : We find it very painful to us, and think it unreafon- able ro be ever teazed with the mention of our for- mer Follies, or to have our little Differences from another's Faith or Worfhip to be pronounced Here- /)', and to be cut off from the Church for it. In fhort, if this bleffed Rule of our Saviour did but more univerfally obtain, we mould never pcrfecute one another for our Difagreement in Opinion, for we mould then learn this Leffon, that another has as much Right to differ from me in his Sentiment* as I have to differ from him. If this Rule did hue pre- vail amongft all that own theChriftian Name j then Truth, Honelty and Juflice, Meeknefs and Love would reign and triumph thro' all the Churches of Chrift, and thofe vile Affections and Practices of Pride, Envy, Wrath, Cruelty, Backbiting, and ^Persecution would be banifhed for ever from amongft us. IX. 'Tis not only a Rule of Equity and Love to direct our whole Conduct toward our Neighbours in ihe focial Life, but it is alio a Rule of the higheft Pru~, denes with regard to our felves ; and it promotes our own Intereft in the beft manner : For if we make Conference of treating our Neighbours according to • all the Juirice and Tendernefs that this Rule will in- cline us to, we may reafonably expect the fame kind and tender Treatment from thofe that are round a- bout us. Such a Practice will naturally engage the greatef! Part of Mankind on our Side, whenfoever we happen to be affauiied or oppreft by the Sons of Malice or Violence. Happy is that Perfon who has gained 'the Love of Mankind, by making the Love '{ bimlelfa. Rule and Mealure of his Action? toward i them, Serm. XXXIII. Rule of Equitw 215 them, and who has pioufly follow'd thu Precept of the Law of God, Love ! by Neighbour, as : Let us remember that we live in a changeable Worlj, and the Scenes of Life are continually Pn i ft - jng. I am now a Mailer, and in Poller]]. >n of Ri- ches, and if I treat my Servant, or any po r Man infolently, I may expect the like infolent Treatment if my Circumftances fmk, and reduce me to a Sure of Poverty or Service. But if I follow th s goMcii Rule of our Saviour, in treating my Inferiors, I do fas it were) hoard up for my felf a Treafure of Me- rit and Benevolence amongd Men, which I may hope to receive and tafte of, in the Day of my Ne- ceffity and Dillrels. Thus in behaving my fell toward others according to this holy Rule of b'ricndfhip, I not only pleafe and obey my God and my Saviour, but I happily fecure my temporal Interefts alfo. X. In the Lafi Place, to men- ion no more, This Rule is fitted to make the whole JVovld as happy 'as the prefent State of 'Things will admit. It is not to lie de- fcribed nor conceived what a Multitude of Ble.cn.igs and Felicities the Practice of this (ingle Precept would introduce amonq- ail Mankind. If we were not thus wrapt up inure!/ in felf, in our own Party, or in our own Kindred, but could look upon our Neighbours as our other felves'y and feek their Advantage together with our own, every Man would become a dirfu five Blelfmg amonatt his Ne ghbours, and the mutual Benefits of Mankind would fcatter Happinefs through all the World. In fucii a beneficent State as this, every Man would be, as it were, a good Angel to all thai came with- in the Reach of his Commerce ; this Earth would be a little Image of Heaven ; an 1 our prefent focial Life amongft Men would be a Foretafte of our* future Happ nefs arm ng Saints and Angels. In thofe glo- rious Regions, every one rejoices, in the Welfare of rbe whole Communitv, and they have a double Re- P 4 Mi 216 The JJniverfal Vol.11. lifh of their own perfonal BlefTednefs, by the Plea- fure they take in contributing to the BlefTednefs of all their Fellows. ; Thus have I given a fhort and very imperfect Ac- count of the Excellencies of this facred Rule of Equi- ty and Love, and named fome of the Advantages it has above moft other Precepts of Morality. It re- mains only that I make two or three Reflexions on fo agreeable a Subject. Reflexion I. In what a compendious Method has our Saviour provided for the Practice of all the mo- ral Duties enjoin'd by Mofes and the Prophets! For he has fumm'd them up in a very few Words, and reduced them to one fhort Rule *, but the Extent and Comprehension of it is univerfal, and almoft in- finite. Though we mould forget twenty particu- lar Precepts of Love and Righteoufnefs, yet if this be frefh in our Thoughts, and always ready at Hand, we fhall practife all thofe particular Precepts effectually, by the meer Influence of this one gene- ral Rule. 'Tis true, 'tis a real Advantage toward our Pra- ctice of Virtue and Juftice, to have the Mind ftor'd with fpecial Precepts, fuited particularly to every Cafe *, but where the Memory is defective, or other Rules are not learnt, this golden one will do very mud) towards fupplying the Place of many. Our Saviour himlelf grants this Truth, when he fays, This is the Law and the Prophets. Reflexion II. What divine Wifdom is manifefted in making this golden Rule of Equity a fundamental J^aw, in the two moll: famous Religions that ever God appointed to the Children of Men •, that is, the Jeuujh and the Cbrijlian / Love thy Neighbour as thy fefy was a Rule appointed to the Jews, Levit. xix. 18. This is repeated by our Saviour, Matt. xix. 19. And an happy Explication or Comment on it given in ?erm. XXXIII. Rule of Equity. 2ij in my Text, Whatsoever ye would that Menjbould do to you, do ye even Jo unto them j for' this is the Law and the Prophets. There were none of the Heathen Philofophers that delivered this as a general Law, in fo ftrong, fo univerfal, and fo comprehenfive a Manner as our Saviour has done, though one or two of them offer'd fome occafional Hints of the fame Kind. But our Saviour appoints ic as the grand Rule of facial Virtue, amongft all the Subjects of his King- dom ; and he tells us too, that this is the Sum and Subftance of the Directions given by Mofes and the Prophets for the Conduct of Men toward their Fel- low-Creatures, j The Wifdom of this Precept eminently appears herein : Our bleffed Lord well knew that Self-love would be a powerful Temptation to Men, to turn them afide from the facred Laws of Juftice, in treat- ing their Neighbours ; and therefore he wifely takes this very Principle of Self-love, and joins it in the Confultation with our Reafon and Confcience, how we IJiould carry it toward our Fellow- Creatures. Thus by his divine Prudence, Jie conftrains even this felfifh and rebellious Principle to afllft our Confciences and our rational Powers, in directing us how to practife the focial Duties of Life. It was Cbrift the Son of God who gave Laws to Mofes for Ifrael before his Incarnation, and *tis he who is come in the Flem, as a Preacher of Righ- teoufnefs to Men, in thefe latter Days ; and in both thefe Seafons of Legiflature, he has manifefted this facred Wifdom. Te know the Heart of a Stranger, (faith the Lord, in his Dictates to Mofes) Fxod. xxiii. 9. For ye were Strangers in the Land of Egypt ■> therefore thou fhalt not opprefs a Stranger. And he gives us ftill the fame general Rule for our Conduct ; 44 Look into your own Hearts, confider what hu- *' man Nature is, you know you are Men of like " Frailty with others, enquire what Treatmenc ** you would reafonably expect from your Fellows, »'" "and 2 iS The Univerfal Vol. II. " and be ftire you practife in the fame Manner to- <* ward them." Reflexion III. Since the Wifdom of Chrijl thought fit to teach us Rules of Equity and Riglueouihefs a- mongft Men, and has, as it were, extracted the very Soul and Spirit of dWfocial Duties, and fumm'd them up in this fhort Sentence : Lee not the Difciples of Chrijl forget this Rule ; nor 1-r. the molt eminent and exaked Chriftians think ic b< h their Study and their Practice. The Love cj Qui and Chrijl is not the whole of our Duty, nor can we be Chriftians indeed, if we neglect to love our Neig- . :o\ How vain are all our Pretences to Faith in Chilly and Piety toward God, if we grow carelefs in our Conduct toward Men ? All our fancied Attainment in the School of Chrijl, how are they difgraced and deftroyed, if we abandon this Rule of moral Virtue, and treat our Neighbours contrary to this divine Principle of Equity and Love ? What fhall we anfwer in the great Judgment Day, to an enquiring God, when in flaming Fire he fhall put us in Mind? " I gave you a plain and ealy «" Rule of Righteoufnefs in my Word, I wrote it " in your Hearts alfo, in very legible Characters ; " If you had but look'd carefully into your Confci- «• ences, you might have read it there : But you «* refolved to l'acrifice all to your Lufts ; you have •' wronged and defrauded your Brethren, and ex- ay come, that (hall bring this departed Glory back a- ga;n to the Church of Chrifi ? When mail the Spi- rit of Faith and Charity be poured down from on high, and Righteoufnels come from Heaven to dwell among us ? The Recollection. Biefled Saviour, how great is thy Goodoefs, to give us fo compleat, fo plain, fo eafy, and fo di- vine a Rule, to fquare all our Actions in the fociak Life 1 How happily haft thou comprized Mofes and the Prophets in two fhort Lines, that is, the Com- mand of a fuprcme Love to the Lord our God, and a Love to our Neighbour like that which we bear to our /elves ? Remember, O my Soul, this fhort and compre- henfive Leflbn ; and amongft all thy Duties and Zeal toward thy God, forget not this Rule of Con- duce toward thy Fellow- Creatures. I can never com- plain, 'tis too high and hard for my Underftanding to apprehend, or too tirefome and painful for nay Memory to retain, or too burthenfome to carry it about always with me. I am convinced, fully con- vinced of the Jufiice of it : It ftrikes upon my Con- fcience with ftrong Light and Evidence, and fome- times I feel the Force of it, like an inward Mocive, awakening me to the Practice of all that it enjoins. O that I might ever live under its prevailing In- fluences, 220 T'he Univerfal Vol. II. fluenccs, and then I might humbly appeal to God, that I have tranfacted my Affairs with Men, by the Principles of fincere Godlinefs, Truth, and Juitice. Forgive, O my gracious God, all the wretched Inftances of my Departure from this facred Law of Equity. This facred Law will awaken the Soul to Repentance, as well as direct, it to Duty : And what- ever Station of Life I am engaged in, whatever Rank, Character, Office, or Relation I bear in the World, or in the Church of Cbrijl •, let me form all my future Conduct: by this Command of my Sa- viour, let me bring all my paft Actions to this holy Teft, and let my Confcience repent or rejoice. O how bright a Luftre would be caft on the Re- ligion of Jefusy and on all the ProfeiTors of it, if this Rule were always in ufe ! But alas ! ic lies filent in our Bibles, and we hear it not ; or it fleeps in our Bofom and we awake it not, when we have molt need of its Afllftance. We read and we forget even this fhort Rule of Righteoufnefs, and thus we practife Iniquity daily, and injure our Neighbours without Remorfe. O wretched Creatures that we are ! How great is our Negligence and our Guilt, that we don't Jo much as afk our Confciences honeftly, how we ihould treat our Fellow-Creatures ; but we afk our Lufts and our Pafiions, we enquire of our Ambition and Pride, our Covetoufnefs, our Wrath and Re- venge, how we mould behave towards others. Reflect:, O my Soul, how often thou haft turned afide from this blefTed Rule of thy Saviour, by con- fulting with the corrupt Principles of Flefh and Blood ! How often halt thou neglected this holy Precept, to follow the vicious Cuitoms of a finful World, and a degenerate Age ! A degenerate Age indeed, that has forgot the Practice of Truth and Love ! Where fhall we write this Rule in large and golden Letters, that the whole City might read ic daily ? Shall we engrave it on every Door, that all who pafs by may fee it? Shall it ftand fix'd to every Poft Serm. XXXIII. Rule of Equity. 22 1 Poll of the Houfe, that it may direct all our do- mellick Conduct ? Shall it meet us at the Entrance of every Shop, and thus guard our Traffick from Iniquity, and fanctify all our Commerce ? Shall we make a Phylactery of it, and wear it on the Borders of our Garments, that we may nererput it off, un- lefs when we lie down to fleep, and cannot ad ? But the Spirit of Chrijl is the bell Writer of his own golden Rule, and the Heart of Man is the bell Ta- ble to receive and bear this Writing. O that the holy Spirit would write the facred Law of Juftice and Love more deeply, more effectually in ail our Hearts, that the Religion of our Saviour might look like it felf, all amiable and holy •, and that while we give Glory to God on high, for his laving Grace, we might find Peace and Truth fpreading through all the Earth, and Goad-will multiply'd among the Chil- dren of Men. Thus the Will of God would be done on Earth as it is in Heaven, and the Kingdom of our Redeemer come in its expected Glory. Amen. Even io come, Lord J ejus. S£R. &zi The Atonement Vol. II. • — > ' ' ' ■ ' . . > ■■ ■ i ■ ■ ■■■ '■■ SERMON XXXIV. The Atonement of Chrift, - ■ ■ : Rom. iii. 25. ' Whom God hath Jet forth to be a Propitia- tion. *)t ■ ^1 IS one of the chief Glories of the Gof- pel, that it difcovers a full Atonement M for Sin by the Blood of Chrift, that it lets before us the Reconciliation of Sinners to an of- fended God, by the Death of his own Son. One would be ready to wonder, that any of the guilty Race of Adam fhould be unwilling to receive lb di- vine a Difcovery, or fhould refufc a Blefling i~o im- portant. But fuch unhappy Principles have prevaiPd over the Minds of fome Men, and particularly the Soci- nians in the laft Age, that they have been content to venture their eternal Hopes on the Mercy of God, without a Dependence on the Satisfaction made for Cin, by Jefus the Saviour. They imagine Chrift the Son of God came into our World chiefly to be a Teacher of Grace and Dutv, to be an Example of Piety and Virtue, to plead with God for Sinners, and in fhort, to do little more than any other divine Prophet might have been employ*d in, if the Wif- dom of God had fo appointed it. They fuppofe he yielded «#erm. XXXIV. o/Ch'rist. 223 yielded co Death that he might feal his Doftrine with his Blood, and might let us a glorious Pattern of fuffering and dying, and then he Jed the Way to our Refurrection, by his own rifing from the Dead. 'Tis granted indeed, thefe are fome of the Defies of the Coming of Cbriji, fome of the neceffary Parts of the blefied Gofpel : But it feems to me, that this blefi'ed Gofpel is fhamefully curtail'd, and deprived of fome of its moft important Defigns and Honours if a proyr Alonement fox Sin by the Blood of Cbriji be left out of ic. Forgive me, my Fellow-Chriftians, if I fpend a Difcourfe or two on this great Article of our com- mon Faith. I think it of fo high Moment, that I would fain pronounce and publifh it aloud in an A»e that verges towards Infidelity ; I would glory in the Crofs of Chrifi, and endeavour to fupporc this Do- ctrine with all my Power. O may none of thofe who wear the Christian Name, ever grow weary of it, or run back again to the mere Religion of Na- ture, as though we had no Gofpel ! I (hall not fpin out my Thoughts, or employ yours in a laborious Enquiry into the Connection of the Words, but take them juft as they lie, and make this plain Sencence the Foundation of my Difcourfe. Docl. God hath fet forth his Son, Jefus Chrift, toU a Propitiation for the Sins of Mir.. When the Apoftie fays, God hath fet him forth, Cbriji is plainly the Perfon intended : and this Greek Word •wooers fet forth, denotes either, (1.) That God hath fore-ordained and appointed his Son to be- come our Propitiation, by his divine Purpofe in Eternity, which Purpofe he executed here in Time : Or, (2;) It intends that God hath fet him forth, i. e. propofed and offered him to the World as an Atone- ment for the Sins of thofe who trufl in the Merit of his Death •, for fo the following Words intimate, God fit him forth fo*' a Propitiation , thro" F.iiih in his Bk 224 The Atonement Vol. II. Blood. I am not follicitous which of thefe Senfes the Reader will chufe ; either of them perfectly agrees with the Defign of the Apoftle. I would juft take a brief Notice alfo, that fome Interpreters tranfpofe the Words of the Text a little, and read them thus, Whom God hath fet forth to be a Propitiation in his Blood through Faith, and thus they fuppofe the Apoftle, in this very Verfe, declares that Chrift aton'd for our Sins by his own Blood : And if this be the true Senfe of it, it does but more effectu- ally confirm the Defign of my Doctrine* which is to ihew that Chrift, by his bloody Dearh, became a Sacrifice to God, in Order to make Satisfaction for the Crimes of Men. My Method of Difcourfe fhall be this *, I. To explain more at large the Manner in which I conceive Chriit to become an Atonement or Propitiation for our Sins. II. To give fome Reafons to prove, that he is or- dained of God, and fet forth or offered to the World under this Character. And, III. I fhall fhew what glorious ufe is made of this Doctrine throughout the whole Chriftian Life. Firjl, Let me explain the manner wherein Chrifl he- comes an Atonement or Propitiation for Sin. And toi render this Point eafy to the lowed Una^erftanding, I would draw it out into thefe Propofuions. Prop, I. The great God having made Man, ap- pointed to govern him by a wife and righteous Law, wherein Glory and Honour, Life and Immortality are the defigned Rewards for perfect Obedience ; but tribulation and Wrath, Pain and Death, ane the ap- pointed Recompence to Sinners who violate his Law. This Law is in a great Meafure engraven on the Hearts and Confciences of all Men by Nature ; at i leaft Serm. XXXIV, o/Christ. 22£ leaft the general Precepts of it are written in the Con- ference : And Mankind, by the Light of Nature, has fome Notion alfo of thefe Penalties, viz. the Indignation and Wrath, of God on tbofe that do evil. And fuch as have enjoy'd the Benefit of divine Reve- lation, in Patriarchal, J'ewijh, or Chriflidn Timesj have had much clearer Discoveries thereof. This might be prov'd at large from the Difcdurfe of Sr. Paul, Rom. ii. 6 16. compared with Rom.'i. 32. The Heathens who are without the Law, have the tVork of the Law written in their Hearts, and they know, or might know^ that thofe who break it are worthy of Death. Prop. II. All Mankind have broken the Law of God. There is none Righteous ; no, not one, Rom. iii. 10. By finning againft God, we have loft all pretence to the Reward of Life, and Immortality, and Glory, Rom. iiik 23. All have finned and come Jhort of the Glory of God : And we have alfo filbjected bur felves to Guiit and Punifhment, ver.ic). Every Mouth is flopped, and all the World becomes guilty before God. A Sentence of Wrath and Death is pdffed upok all Men, for that all have finned ; and the bell of Saints were by Nature dead in Irefpajfes and Sins, and theGhildren of Wrath even as others, Eph. ii. i, 3. Prof. III. God in his infinite Wifdom did not think fit to pardon finful Man, without fome Com- penfation for his broken Law, fome Recompence for the Difhohour done to his Government. He did not fee it proper to forgive all our Guilt without fome Satisfaction for breaking his holy Commands, f will not enter into that curious Enquiry, Whether God, confider'd abfclutely as a Sovereign, could have done ir. It is enough for us that he hath,' in effecl, declared he would not do it, and that probably for fuch Reafons as thefe. Vol. IL Q, -(i.;lf 226 The Atonement Vol.11. (i.j If the, great Ruler of the World had pardoned the Sina of Men without any Satisfaction, then his Laws might have feemednot worth the vindicating. It might have been queftion*d, whether his Statutes twere fo wifely contrived and framed, as to defer ve a Vindication, if he had freely forgiven all Rebel* that had broken them, without any Confideration, without any Satisfaction at all. It becomes a wife Law-giver to fee that his Wifdom in framing his Laws, be not expofed to Difhonour 5 and therefore his Laws muft be vindicated, when they are broken. (2.) Men would have been tempted to perfift in their Rebellions, and to repeat their old Offences continually, if there had been no Vindication of the Honour of the Law, nor any of the Threatnings of it had been executed. Therefore God requires a Satisfaclion for his broken Commands, that his Sub- jects might be kept in due Obedience, by an awful Fear of his governing Juftice. And 'tis on this Ac- count, viz. to deter and affright Men from finning, and breaking his Laws, he hath given them an Ac- count in what a fevere and terrible Manner he dealt with Angels that finned, Jude 6. He [pared them not, but delivered them to Chains ofDarknefs until the Judg- ment of the great Day. (3. J His Forms of Government among his Crea- tures, might have appeared a9 a Matter of fmall Im- portance : His Threatnings might have been count- ed a trifling and ufelefs Formality, and mere vain Terrors, if he had given Laws, and took no Care whether they were obey'd or no % and if he let thofe Creatures that broke them come off, without any To- kens of his Difpleafure, without any Reparation of the Honour due to his Law and Government : Let not Sinners deceive themfelvcs with vain Hopes, and drefs up the Great God in their own Imaginations, as a Being of mere Mercy, as an Almighty Creator, that keeps no Difcipline and Authority among his Creatures. Gal. ri. 7. Me not deceived, God is not mecked: Serm. XXXIV. of Christ. 227 mocked: He that fowetb to the Flejb Jhall reap Bcjiru- ftion. (4.) God had a Mind to make a very illuftrious Difplay, both of his J ujlice and of his Grace among Mankind, which mould be the folemn Spectacle and the Wonder of other Worlds befides this, even the World of Angels, Principalities and Powers j and therefore he hath defigned his Grace and his Juftice mould mutually fee forth each other, in his Tranl- actions with finful Man : On this Account he would not pardon Sin, without a Satisfaction j but he thought fit to require and demand that 5"/;; be pinifhed^ and that the Honour of tbe Law be repaired to the full, that his juftice might fhine in full Glory : And at the fame rime, in order to difplay his rich Mercy, he would find out a Way to fave Multitudes of thefe rebel- lious Creatures. Thefe, and other Reafons, infinitely fuperiour to all our Thoughts, might be in the divine Mind, why God would not pardon Sinners without a Satis- faction. Prop. IV. Man, poor finful Man, is not able to make any Satisfaction to God for his own Sins, by his utmoft Labours of future Obedience : For all that he can do for time to come, is but mere necef- fary Duty, if he had not finned at all •, and therefore this can never make any Recompence to the govern- ing Juftice of God, for his paft Tranfgreflions. It is a moft ftrange vain Doctrine of the Papi(ls9 that fome Perfons are fuch great Saints, that they do Works of heroick Virtue, beyond what they are required ;o do; and thefe they call Works of Super- ^rogation, whereby they can merit fome Favours at the Hxinds of God, not only for themfelves, but for their Neighbours too. Sirange Doctrine indeed, made up of Folly* Pride and Abfurdity! Our beft Services are fo much due to God, that if any Man sould practife compleat Righteoufnefs, and fulfil the Q 2 Law * 228 The Atonement Vol.11, Law of God conftantly through all his Life, it would not make amends for one pad Offence, nor merit any Favour of God for a criminal Creature. But* alas ! Man is fo far from being able to ful- fil perfect Righteoufnefs for time to come* that in this fallen State, he can do nothing that is truly good: He broke the Law of God in Days pall, and he goes on to break it daily and hourly. His Understanding is grown fo dark, his Will fo perverfe, and his Affections and Appetites fo corrupt and vici- ous, by his Departure from God, that he cannot anfwer the prefent Demands of Duty ; much lefs can he bring an Offering of Righteoufnefs to atone for paft Iniquities. We are by Nature dead in Trefpajfes and Sins, Prop. V. Neither can this guilty, wretched Crea- ture Man, make any Satisfaction to the broken Law of God by his Sufferings, any more than by his Do- ings. For the Penalty of the Law is Tribulation and Anguijh of Sou\ and Body, the Wrath of God and Death j and how far this dreadful Sentence reaches, what Miferies are imply'd in it, and how long the Execution of it muft continue, who can tell ? This we know, that God himfelf, who fees the full Evil, and compleat Defert or Demerit of Sin, hath, in fome Places of Scripture, threaten'd eternal Punifh- ment to Sinners. And if we may venture to judge concerning the Greatnefs of the Guilt, and Demerit of our Offences againft God, by the fame Rules, by which Reafon teaches us to judge of the Guilt and Demerit of an Offence againft our Fellow- Creatures, we muft fay, the Guilt of Sin is infinite ; and therefore the Punifh- ment due to a finning Creature is everlafling, becaufe he cannot any other way fuftain Punifhment equal to his infinite Demerit of Sin. Among Men the Crime is always aggravated in Proportion to the Perfon, againft whom it is committed : Therefore any Ot- foace Serm. XXXIV. o/Christ. 229 fence againft a Father, or a King> has much more Guilt in it, and is more feverely punifh'd, than the fame Offence committed againft an Inferior, or an Equal. An Attempt upon the Life of a Neigh- bour, is punifhed with Imprifonment or a Fine : but an Attempt made on the Life of a King deferves^- Death. Now the Great God, our Creator, being a King of infinite Glory and Majefty, infinitely fuperior to bis Creature Man, every Offence againft this God, has a. Sort of Infinity in it*: And Qod may demand Sa- tisfaction equal to the Offence, that is infinite, which poor finful Man can never pay, fo as to out-live the Payment. On this Account, he is expofed to the Execution of the Sentence of God for ever : His Pu-^v- nifhment has no end. Perhaps this will be counted an old fafhion'd Ar- gument, and not fo generally receiv'd in our Day, as it was in the Days of our Fathers: Therefore I have examin'd it afrefh, with all the Skill I have, and having furvey*d the Objections which are raifed againft it, I think they are not hard to be anfwer- ed : And, after all, fo far as I can judge in a way of Reafoning upon what Scripture has revealed, this Argument feems to have Weight and Strength in it ftill. Were it not for the Suppofition of the infinite Guilt and Demerit of Sin, I do not fo plainly fee the Juftice or Equity of God, in preparing cverlafting Chains of Darknefs, and eternal Fire^ for the Devil and bis Angels, as a proper Punifhment due to their firft Ad ot Rebellion againft him, and becaufe they kept * Every Circumftance that aggravates any Crime, muft aggra- vate it in a Degree proportionable to that Circumftance : other- wife we could never determine what is the Degree! of this Aggra- vation, nor adjuft the Punifhment in Proportion to it. On rhij Account, if the Crime be committed againft God, an inHnitp Be- ing, the Guilt muft be infinitely aggravated. Q 3 nst 230 The Atonement Vol.11, not their own firjl Eflate f, Jude 6. Nor indeed, do I fee fuch evident Reafon, why Sinners among Men mould be threaten'd with eternal Punijhments, and punifh'd with everlajling Dejlruclion, as a legal Penalty due to paft Sins, (Matt. xxv. 46. and 2 Theff. i. g.) which Sins were done perhaps in a few Days or Hours, unlefs upon a Suppofuion that all Offences committed againft the infinite Majefty of God, have a Sort of infinite Demerit in them. I beg leave to add this one Thought more, and that is, that if Sin has not a fort of infinite Demerit in it, I cannot fee why Man himfelf, by fome Years of penal Sufferings, might not make full Atonement for his own Sins : But the Language and Current of Scripture feems to reprefent finful Man as for ever loft to all hope in himfelf, and then the NecefTity of J. a Mediator appears with Evidence and Glory. Prop. VI. Tho* Man be incapable to fatisfy for his own Violation of the Law, either by his Obedience or his Puni/hmenty and fo to reftore himfelf to the Favour of God, yet God would not fuffer all Man* kind to perifh. Therefore out of his abundant Mer- cy, he appointed his own Son to undertake this Work. His own, his only begotten Son, who is the Brightnefs of his Father** Glory^ and who lay in the Bo- fcm of the rather before all Worlds, his Son who was one with the Father \ by a Communion of the Godhead, and who is himfelf, on this Account, called God over rJ!y IkJJ'ed for ever \ this well beloved Son of God is f I grant, (r.) That their continual Pcrfiftence and Obftinacy in linful Practices, may naturally render chem continually mifera- b!c ; and, (1.) This continued Obftinacy may alto, in a legal Sen/e, merit continual new Punifhmcnr : And perhaps, on thefetwo Reafons, the actual Eternity of Hell may be juftly fupported. But unlefs we luppofe *very wilful Rebellion againft the infinite Majefty of God, ro have alfo a fort of infinite Evil in it, I do not fee that cverlalling Chains, and eternal Fire, are a / roper defer ted Punifi- mt»t> legally due to their frjl R.cbell:o»1 ). c, to one Acl of Sin. i ordained Serm. XXXIV. a/Ch'rist. 231 ordained and appointed to be the great Reconciler., between God and Man. Prop. VII. Becaufe God intended to make a full Difplay of the Terrors of his Jujlice, and his divine Refentment for the Violation of his Law ; therefore he appointed his own Son to fatisfy for the Breach of it, by becoming a proper Sacrifice of Expiation or A- tonemeni: Now, both among Jews and Heathens* the original Notion andJDefign of an expiatory Sacrifice, is, when fome other Creature or Perlbn is put in the Room or Place of the Tranfgrefibr, and the Punim- ment or Pain due to the Tranfgreffor is transferred to that other Perfon or Creature. Therefore Beafts were flain for the Offence* of Men, who were fuppo- fed to deferve Death. And when any Perfon became a Surety for a City or Nation that was defiled with Sin, among the Heathens y that Perfon was fubflitu- ted in their Room, and fo devoted to Death. So the Son of God became a Surety for finful Men : It pleafed the Father to make him their Sacrifice, and fubftituted him in their Stead : God ordained that he mould put himfelf into their Circumftances, as far as was poffible, with a due Condecency to his fu- perior Character, and that he mould fuftain, as near as poffible, the very fame Pains and Penalties, which finful Man had incurred. Since Tribulation and Angui/h o/Soul and Body, a Senfe of the Wrath of God and Death, were the appointed Penalties of the Sin. of Man ; therefore he determined that his own Son mould pafs thro* all thefe : And fince the Law curfes all that continue not in all the Commands of it, there- fore Cbrijl was made a Curfefor usy that he might re* deem us from the Curfe of the Law, Gal. iii. 10, 13. Hereby he gave a moil awful and fenfibie Demon- ftration, to this vifible World of Mankind, (and perhaps, much more to the invifible World of An- gels and Devils) how dreadful a Thing 'tis to break; the Law of a God, what infinite Evil is contained in Q 4 Sin, 232 The Atonement Vol. II. Sin, and a*- what a terrible Rate it muft be expiated and atoned for ! 7V0/>. VIII. The Son of God being immortal, could notfuftain all thele Penalties" of the Law which Man had broken, without taking the mortal Nature of Man upon him,/ without afiuming Flefh and l_^ /^ Blood : Thus his Incarnation was neceffary, that he might t>e a more proper Surety, Subftitute, and Re- *"* "^preventative of Man who had finned j and that he * ^ r might be capable of fuffering Pain, and Anguifh, 1 *' '• (" and Death it felf, in the Room and Stead of finful Men. 'Twas becaufe the Children who were given to Chrijl, Heb.'ii. 13, 14. becaufe thefe Children were Partakers of Flefh and Blood, therefore he himfelf alfo took part of the fame, that through Death he might re- deem them, that by his own dying he might make Atonement for their Sins, Heb. x. 5. Sacrifice and Offering of Beafts* thou wouldfl not accept as an Equi- valent for the Sins of Men : But a Body haft thou pre- pared me, (faith our Lord) that Men might be re- deemed by the Offering of the Body of Chriji once for all% ver. 10. 'Twas in the Profpecl of theSon of God becoming Man, by taking Fiefh and Blood upon him, thac God fpake thus inVifionto David, Pfal. lxxxix. 19. J have exalted one chofen out of the People ; i. e. out of Mankind : I have laid Help upon one that is mighty : And when he was found infafhion as a Man, Phil. ii. God laid on him the Iniquities of us all by Imputation, Ifa. till, 5, 6. even as the Sins, and Iniquities, and Yrefpaffes of the Children of Ifrael were laid on the Head tf the Goat of old, by the Confeffion and the Hand of j^aron, Lev. xvj. 2 1. When the Guilt was thus transferred to him, as far as 'twas pofllble for the Son of God to fuitain it, he then became liable to Punifhment ; and in- deed that feems to me to be the truefl and jufteft |dea of transferred or imputed Guilt, (viz,) when a Surety Serm. XXXIV. o/Christ. 233 Surety is accepted to fuffer in the Room of the Of- fender, then the Pain or Penalty is due to him by Confent : And as this is the true Original and Foun- dation of expiatory Sacrifices, as I have (hewn be- fore, fo this leems to be the Foundation of that par- ticular Manner, wherein Scripture teaches us this Doctrine. He that knew no Sin was made Sin for us± that we might be made the Righteoufnefs of God in him% 2 Cor. v. ult. His own felf bore our Sins in his own Body on the Tree, 1 Pet. ii. 24. The Chaflifement or Pumfhment of our Peace was upon him, and by his Stripes we are healed, Ifa. liii. 5. And in many other Places of Scripture we read the fame fort of Lan- gmge. This Doctrine is fupported with great Strength, by the mod learned and pious Dr. Owen, in his fhort Treatife of the Satisfaction ofChrifi. Upon this Account, though God the Father was never truly angry with his*beloved Son, yet it plea- fed the Father to bruife him, when he flood in the Room of guilty Creatures. The Father himfelf put him to Grief, and made bis Soul an Offering for Sin, Ifa. liii. 10. Then the Son of God began to be fore amaz'd, and very heavy at the approaching Deluge of this Sorrow, Mark xiv. 33. The Father forfook him for a Seafon, withdrew his comfortable Influ- ences, and gave him fome fuch exquifite Sight and Senfe of that Indignation and Wrath that was due to Sin, as fill'd his holy Soul with Anguifh, his Soul was exceeding forrowful even unto Death, Matt. xxvi. 38. while his Body fwedt Drops of Blood in the Gar- den : And at laft he poured out his Soul to Death, undgave his Life a Ranfom for many : he reconciled us to God by the Blood of his Crofs, Col. i. 20. Though we allow the human Nature of Chrifl to be the higheft, the nobleft, and beft of Creatures, and in that Senfe might be worth Ten Thoufand of us j yet if Sin has an infinite Evil in it, then no meer Creature, by all his Sufferings, could make corn- pleat and equal Satisfaction for Sin : But when the Son 234. fbe Atonement Vol. II. Son of God, who is one with the Father, takes Fieih and Blood upon him, and becomes God manifeft iq the Flefh, here God and Man are united in one com- plex Perfon, and hereby wc enjoy an all-fufficient i Saviour, a Reconciler beyond ail Exception, a Sa- ^i crifice of Atonement, equal to the Guilt of our Tranfgrefiions. And fo far as I can judge, 'tis on this Account one Apoftle fays, Afts xx. 28. God redeemed the Church with bis own Blood ; and another afferrs, Here- by perceive we the Love of God, thai be laid down his Life for us, 1 John iii. 16. And I do not yet fee fufficient Reafon why that Expreffion of St. Paul, Heb. ix. 14. may not be referrM to the fame Senfe. How much mere fhall the Blood of Chrifl, who through the eternal Spirit offered bimfelf without fpot to God, purge your Conscience, &c. If the eternal Spirit fignify th6 divine Nature or God- head, which dwelt bodily in the Man Jefus, then the Dignity of his compleat Perfon is made the Founda- ftion of the Value of his Blood. This Dignity of the Godhead which was perfonally united to the Man who fuffer'd, fpreada an infinite Value over his Sufferings and Merit : And this renders them equal to that infinite Guilt and Demerit of Sin, which would have extended the Punifhment of Man to J everlafting Ages. The infinite Dignity of the Per- ** M/* fon differing, anfwers to the infinite Dignity of the "^ 3 ' Perfon offended, and fo takes away the Neceffity of l^t.fthz ev^lafting Duration of it. s r y , Thus our bleffed Mediator, the Man Jefus Chrifl, in whom dwells all the fulnefs of the Godhead bodily, *»4* '"'■fulfilled the righteous Demands of the Law, and r — fuffered the Penalties due to our Sins. He magnified L^x. his Father's Law in this manner, and made it honour- _ .. Able, beyond what all the Sons, of Adam could do by k their utmoft Sufferings. Thus the Juftice of God fhines moft glorioufly in the Sufferings of his Son -^ Jefus Chrifl : Thus the great God vindicated his Serm. XXXIV. of Christ. 235 own Character, as a wife and righteous Law-giver, before the Face of Men and Angels, in the Anguifli and Death of his own Son : He gave a moft awful and formidable Affurance, that he was not a God to be trifled with, and that the Sin of his Creatures mould not go unpunifhed. He that /pared not bit own Softy when he ftood in the Room of Sinners, will never fpare guilty Rebels that perfift in their Re- bellions. Thus far we fee how Cbriji became a Sa- crifice of Atonement. frop. IX. God, the" great Ruler of the World, having received fuch. ample Satisfaction for Sin, by the Sufferings of his own Son, can honourably for- give his Creature Man, who was the Tranfgreffor. There is fo glorious a Reparation made to the Ho- nour of his righteous and broken Law, that he can pardon Sinners without Dilhonour to himfelf, and his Government. He can glorify his Juftice and his Mercy at once, in a moil exuberant and illuftri- ous manner, fince his own Son has become a Prieft of Atonement, and offer'd up himfelf as a Sacrifice, to make Propitiation for Sin : He can declare bis Righ t yfne/Sy though he pajfes by a thoufand Offences that are paft, and can fhew himfelf juft to his own Law and Government, at the fame time that he forgives Millions of Sins ; and is a Jujiifier of him who believetlj in Jefus, Rom. iii. 25, 26. Prop. X. I might add in the laft Place, fince my Text intknates it, that as the great God in his eter- nal Counfels, appointed his Son Jefus Chrifi to under* take this difficult and glorious Work, for the Sal- vation of finful Men, fo in the Days of the Gofpei. he has, in the moft plain and explicite manner, of- fer'd this Reconciliation to Sinners who return to God by the Mediation of Jefus Chrift : He has pro- pofed Peace to thofe who are fincerely defirousto be reconciled to God, and to have, all Enmity done a* way 236 The Atonement Vol. II. way on both fides ; to thofe who trull in the Virtue of the Blood of Chrift, as the Foundation of this di- vine Peace between God and tnim, or in the Lan- guage of my Text, to thofe who nave Faith in bis Blood. But let it be remembred, that this Dejtre to he reconciled, muff, proceed from a painful Sei of Sin, that makes a Separation between God and the Sou J : This implies fincere Repentance in tne Nature of it. It muft be fuch a Faith in Jefus and his Sacrifice, as works powerfully by holy Love, and produces all the good Fruits of Religion in the Heart: and Life. All Faith is ufelefs to atiain Peace with God, unlefs it carries in it the Springs and Seeds of Love and Holinefs. Though we are juftified by Faith, yet it muft not be a meer bold Prefumption, but a living Faith, which will appear in its Fruits. Thus I have endeavour'd to perform t\\tfirft thing I propofed, and that was to fhew in what manner I conceive of the Son of God becoming an Atonement for the Sins of Men. Far be it from me, to ima- gine that every one muft believe thefe things juft after the fame Order, and in the fame Manner in which I have learnt to conceive of them : Several learned and pious Men have explain'd the manner of this Atonement in another Way : But they a- gree in the Doctrine of a proper Satisfaction for Sin. Different Perfons behold the Reprefentation of thefe great and important Things of Chriftianity in different Lights : And though, according to my Meafure of Knowledge in the Scripture, this manner of Conception of the Atonement of Chrift feems moft agreeable to the Word of God, yet, I am fully per- fuaded, God has never made Salvation to depend upon a nice Exaclnefs of Sentiment about the meer Order of ranging thefe divine Difcoveries, or about theprecife logical Relations of the Sufferings of Chrift, to our Sins, or to our Pardon. Whofoever fincerely confeffes and repents of Sin, and trufts in the all- fufficicnt Serm. XXXIV. of Christ. 237 fuffkient Atonement and Sacrifice of Cbrifl, to re- move the Guilt of it, has abundant Affurance from Scripture, that the Blood of Jefus Chrijl will cleanfe him from all Sin \ and that the Son of God has been, and will be his High-Prieft, to reconcile him to God the Father. The Recollection. It becomes me now to reflect on what I have heard this Day. The Atonement of Chrijl is one of the chief Glories, and moft furprizing Wonders of my Religion : 'Tis the Ground of my Hope, 'tis the very Life of my Soul. Here I have been learning the feveral Tranfacti- onsof the great God, the Creator and Ruler of the World, with all the Children of Men from the be- ginning of their Creation. The Light of Nature informs me in an imperfect manner, and the Scrip- ture with much brighter Evidence affures me, that I was made under a Law, and not born to live at ran- dom, according to the wild Dictates of Appetite and Paflion. I am inform'd alfo, my Creator has guarded the Honour of his Law with Indignation and Wrath\ with Pain of the Fiefh, and Angui/h of the Mind, and Death it felf, as the Penalties to be inflicted on thofe that break it. A Law divinely wife and righteous, and a Sanction of folemn and divine Terror ! But alas ! I am one of the finful guiky Race of Man. My very Nature is corrupt, my Powers of Action are unholy, and I have broken the Law of my God in a thoufand Inftanees. My Confcience condemns me, my Mouth is flopped, I am guilty be- fore God, I lie under the Sentence of his condemn- ing Law by Nature, and am by Nature a Child of Difobedience, and a Child of Wrath. 'Tis a glorious Inftance of divine Mercy and Forbearance, that he has not executed the Severities of kis Law upon me long « £38 The Atonement Vol. It long ago : *Tis rich Mercy and adorable Patience fhac my Flefti and Spitic have not been filPd with all thefe Terrors, that I am not made as wretched as I have been rebellious. Nor can I expect, that the great and terribls God, whofent his Indignation upon Angels when they fmnedy turned them out of Heaven, and chained #tbetn in Darknefs^ mould forgive all my infinite Of- fences, without fome Reparation made for the- Honour of his broken Law. He is a great God indeed j his Majefty is tremendous, and every thing that belongs to him muft have its Due of Honour. If I labour with all my Powers to make him fome Recompence for my paft Iniquities by new Obe- dience.. I find 'tis impofiible. The beft of my Righ- teoufneffes are all defective : My holieft Services want fome Forgivenefs as well as my wilful Sins. Nor can I fuffer the Punifhment due fo my Iniqui- ties, without being for ever miferable. All the Doors of Hope are ihut againft me, nor by the ut- mofl Effort and Labour of my own Powers, can I find a Way to efcape : If I am left to my felf in this State, I muft defpair and perifh. But blefTed, for ever bleffed be the Mercy of my God, that he has fent his own Son to take Flefli and Blood upon him. He has fent him in the Likenejs of finful Fle/h to become a Sacrifice for Sin, to fuftain the Sorrows which I could never fuftain, and to provide a Laver of his own Blood to cleanfe us from all Sins. Lord, I humbly approach this facred Laver, to warn away the Defilements of my Soul. Chrift is become a Sacrifice to divine Juftice, in the Room and Stead of Men. And he is alfo our great High Prieji: For he offer* d himfelf up to the Strokes of Juftice, and the penal Demands of the Law of God, and thereby he hath fhewn himfelf to be a Pricft of Reconciliation. How adorable is this Con'- Serm. XXXIV, o/Christ. 239 Contrivance ! How amazing is this Love ! How fhould Sinners be furprized with a Senfe of this a- bounding Grace f Here I behoKJ tfye Son of God /looping down from the Height of his Glory, to be- come a mortal Man, furrounded with Flefh and Sor- rows : I behold the flrft Favourite of Heaven, the firft beloved Son leaving the Bofom of his Father, and the Fulnefs of celefbal Joys, that he might unite himfelf to our feeble Nature, and tafte the Anguifh and the Smart that our Rebellions had deferved. I behold him forfaken of his Father, and lying un- der the Weight and Terror of fome unknown Dis- coveries and Impreflions of that divine Indignation and Wrath that was due to Sinners ; unknown Im- preflions indeed, that ftruck the Son of God with Amazement , and made his Soul exceeding forrowful even to Death. And was all this for my Sins, O my Savi- our ? Didft thou fuftain thefe heavy Sufferings from the Hand of God, that fuch a Rebel as I might be reconciled ? Yes, all this for my Sins, if I am found a fmcere Believer on the Son ot God. Enquire now, O my Soul, Doft thou believe in Chrift ? Haft thou feen thy heavy Guilt, and thy Danger of eternal Death ? Haft chou been weary and heavy laden with a Senfe of thy paft Iniqui- ties ? Haft thou been pained at Heart under the prefent Power of indwelling Sin ? And haft thou fled for Refuge to the Hope fet before thee in the Gofpel ? Haft thou joyfully received Jefus the Sa- viour by Faith in bis Blood? by a living and active Faith? Haft thou committed thy felf to him, ro be delivered from the Reign of Sin, as well as from the Condemnation of it ? Then may'ft thou join with the bleffed Apoftle, and fpeak in the Language of Faith, He loved me., and gavt himfelf for me* Let f c- £40 Ihe Atonement Vol* ij, Let me meditate again the Sorrows and Agonies of my dear, my adored Redeemer. Infinite Ago- nies and Sorrows, beyond all the Powers of Lan- guage. Is my Heart made of Stone, that it can hear fuch an Hiftory and not melt within me ? Have I no tender Part within me, to bleed at the Rehearfal of fuch Anguifh, and fuch Love ? Blef- fed Jefus, fmke the Rock of my Heart, and let it pour out new Streams of Repentance and affe- &iohate Gratitude. I was dead, and the Son of God gave himfelf up to Death, in order to raife me to Life again. I was a Traitor and an Enemy, and he hath fuftained the Arrows of the Almighty to reconcile me to his Father, arid turn away his infinite Indignation. My great High Prieft has offered up himfelf a bloody Sacrifice for me, that my Guilt might be forgiven, and cancelled for ever. . Think, O my Soul, ftudy, contrive* fpeak, what wilt thou render to the Lord for fuch afto- nifhing Condefcenfion, and fuch unexampled Grace.' How wilt thou fhew thy ineftimabie Value of his Atonement ? What does he require of thee, but to keep thofe Garments clean, which he has warn- ed in fo rich a Fountain as his own Blood ? And {hall I ever wilfully indulge the Practice of Sin again, and return to my old Defilements ? Shall I ever confent to b^eak the Law of my God ? Have I notfeenthe dreadful Nature and difmal Effects of it, in the Agonies and Dearh of my clcirrft Lord ? What mall I do tr.at I may never fin more ? Lord, I cannot preferve my felf from the fatal Infection, while I dwell in a World where Sin reigns all around me, in a IVorld that liei in Wickednefs ; and while I am fo nearly allied to Flefh and Blood, where Folly, Vice, and.Sin run through every Vein to my Heart. J ejus r I com- mit my felf afreib to thy Care, thou wilt fave the Soul that thou halt purchafed at ^ dear a Rate $ thoi* Scrm. XXXIV. o/Christ.' 241 thou wilt accept and fave a returning Penitent. Here I devote my Life, my Self, my Flefh and Spirit, and all my Powers to thy Obedience, and the Purpofes of thy Glory for ever and ever : My Soul looks up to thee with an Eye of humble Con- fidence, and my Faith and Hope reft on thy ever- lafting Love. Amen. Vol. II. R S E R: 242 . The Atonement Vol. II. SERMON XXXV. The Atonement of Chrift, Rom. iii. 25. Whom God hath fet forth to be a Propitia- tion. HAVING explained the Manner in which Chrijl is a Propitiation for Sin *, I come in the fecond Place to propofe force Reafons to evince the Truth of this Doctrine, viz. That God ath ordained his Son J e fits to be our Propitiation or Sacrifice of Atonement. And here I fhall proceed by Degrees, from fome apparent Probabilities, to more evident and convincing Proofs. I; The firft Reafon I fhall give for it is this, that an Atonement for Sin, and an effectual Method to anfwer Demands of an offended God, is the firft great Blef- ftng which guilty Mankind flood in need of; but the Pow- ers of Nature could never procure it, nor could the Light of Reajon ever /hew them how to obtain it : Now ytis the Defign of the G of pel of Chrijl to fupply the Wants and De- letes of guilty Nature, that is boch impotent and blind ; 'c-is to introduce an effectual Reconciliation een God and Sinners ; 'tis to point out ah A- menttothem, anfwerable to their Guilt, which icy wanted, and to difcover a folid Foundation for Peace. This is done in the Death of Chrijl. A Serm. XXXV. o/Christ. 243 A few eafy Reflections of natural Conference, will acquaint all the thinking Part of Men that they are Sinners, that they have offended the great and glorious God who made them : And thofe that have read the Hiftories of Mankind, and have furveyed diftant Nations and pad Ages, have found this to be almoft the univerfal Enquiry of Men, What (h 'all we do to pacify the Anger of that God, againft whom we have finned? The Heathen World had an awful No- tion of the Vegeance of Heaven. Hence arofe end- Jefs Forms of Superftition : How many long and coftly Ceremonies, what painful and bloody Riiesof Worfhip have been invented and pra&ifed by Men, to make fome Compenfacion for their Crimes ? All the Craft and Contrivance of their Priefts, could never have prevaiTd with the Bulk of Mankind, to take fuch Yokes of Bondage upon them, if there had not been fomething in natural Confcience, which wanted an Atonement and Peace to be made with Heaven, from a Senfe of their own Guilt. The Prophet Micah introduces this general Lan- guage of an awakened Confcience, Wherewith Jh all 1 come before the Lord, or bow my felf before the moft high God ? Shall I come before him with Burnt- of- ferings ? Will the Lord be pleafed with thoufands of Rams, or with ten thoufands of Rivers of Oil ? Shall 1 give my Firft-born for my Tranfgreffion ? 'The Fruit of my Body for the Sin of my Soul ? Micah vi. 6. Alas ! All thefe are vain and fruitlefs Propofals : But the Gofpel makes the enquiring Confcience eafy, when it propofes the Blood of the Son of God, appointed by the Father as a farisfaclory Offering for the Sins of Men : This is what the guilty World wanted, but could never find out. This the Gofpel hath re- vealed and fet in an open Light. And indeed, if the great God who is offended, did ever fend down a Peace-maker to reconcile Hea- ven and Earth, it is very reafonable to fuppofe that he ihould anfwer the univerfal Cry of Nature di- R 2 ftreffed 244 ^je -Atonement Tot. II. ftreffed with Guilt ; and that he mould furnifh finful Creatures with fuch an Atonement for Sin, and fuch a folid Foundation for their Acceptance with him- felf, as might fully fatisfy their Reafon and their a- wakened Confciences. And this is no where to be found in fo evident and fo compleat a manner, as in the Death of Cbrift. II. The very fir ft Difcoveries of Grace, which were made to Man after his Fall, imply* a in them Jome thing of an .Atonement for Sin, and pointed to the Propitiation which Cbrift has now made. Gen. iii. 15, &c. The firft Ap- pearance of Grace was the Promife given, that the Seed of the Woman Jhouldbruife the Head of the Serpent, that is, he mould aboliih the Guilt* Mifchief, and Mifery that Sin and the Tempter had introduced ; But in order to do this, the JVoman*s Seed muft have his Heel bruifed, muft fuftain fome perfonal Sufferings. Immediately after this, Sacrifices of Beafls were inftituted * as a Type and Prefiguration of fome future glorious Sacrifice and Atonement that mould be made to God for the Sins of Men. Now 'tis the very Notion of an expiatory Sacrifice, as I have fhewn before, that fome Creature is pro- vided to ftand in the Room of the original Tranf- * Though we have no exprefs Revelation in Scripture, that Sacrifices were now inftituted, yet there is abundant Reafon to believe it: For, (i.) Abel -peered bloody Sacrifices. Now wc can hardly fuppofe that Adam or Abel would ever invent fuch a ftrange Ceremony to pleafe God with it : Nor could Reafon ever dictate to them, that God, their Creator, would be pleafed with fuch a bloody Practice, as cutting his living Creatures to Pieces, and then burning them with Fire. Nor would God who is fo jealous of his Prerogative in matters of Worfhip, ever have (hewn his Acceptance of thefe Rites, if he himfelf had not appointed them, (z.) Though.* we don't read that Adam offer'd Sacrifice, yet 'tis plain he was not permitted to eat Fleih ; and therefore th more probable, that when he killed Beads, it w*s for Sa- crifices ; And God taught him to make Cloathing for himfelf out of cheir .Skins. This was immediately afser the Fall. greflbr, Serm. XXXV. of Christ- 245 greflbr, and to bear his Guilt and fuffer Punifhmenc in his Stead, that thereby the TranfgrefTor having his Guilt taken away, may be deliver'd and fav'd. And when Adam was ordered to put a Beaft to death which bad not finned in order to worfhip or honour God by it, and when he found that he himfelf who had finned, was not put to death, 'twas not hard for him to underftand that the Beaft was put to death in his Room and Stead : And 'tis not unlikely that God told him fo. Let us confider further, that 'tis exceeding pro- bable, when the Lord God made Coats of Skins for Adam and his Wife, thefe were the Skins of the Beads that had been put to death in Sacrifice : And thus God made it appear to them, that their Nakednefs was cover'd, and the Shame of their Guilt removed, by a Blefling deriv'd from the Beads that were (lain. The Skins of the Sacrifices being put upon their Bodies, might abate fomething of their former Fear, and encourage them to appear before God, who were terrified a little before, at the Thoughts of their Guilt and Nakednefs. Their deferved Death was transferr'd to the facrificed Animal ; and the Skin of the Animal facrificed, was transferr'd to them as a Covering for their Guilt and Shame. Thefe are no obfcure Intimations of Benefit and Safe- ty to be deriv'd to Sinners, from fome Atonement to be made for Sin. If we will hearken to St. Paul, he explains the firlt Promife, when he fays, that Chrift took Flrjh and Blood upon him, that he might by his own Death, dejlroy the Devil, who had the Power of Death, or had introduc'd it into the World. Here- che Saviour's Heel was bruifed, and the Head of the Serpent broken ; nor can it be well fuppofed, how the Death cf Chrift mould deftroy the Works oi tfie peyil, bo: by ma- king an Atonement for the Sins or Men ; f'>r v\ hich Sins divine Juftice had put them under his Powei or Tyranny. R 3 1 246 The Atonement Vol.11. I will not prefume to fay, that Adam himfelf could read lo much Gofpel as this in thokfirft Words of Pro- mife ; or that he knew in fo explicit and diftinct a Manner, theDefigns and Ends of a Sacrifice, when God taught him the Practice : Yet 'tis very probable, that the great Godcondefcended to give a much farther Ex- plication both of the firft Words of Comfort concern- ing the Seed of the Woman, and of his own Appoint- ment ot Sacrifices, and of the Reafon of them, than Mofes has written, or than we who live at this Di- flance of Time can ever certainly know. III. Suppofe what I have yet offer'd, be too ob- fcure a Foundation for this Doctrine, yet let us con- fider that the following Train of Ceremonies, which were appointed by God in the Jewifh Church, f when he fepa- rated a peculiar People to himfelf) are plain Significa- tions offuch an Atonement for Sin as our Lord Jefus has made, and they confirm the Meaning of the firft In- stitution of Sacrifices. I will grant indeed, that many of the Ceremonies of the Jewifh Church, had alfo fome other Intend- ments, viz. Todiftinguifh the Nation of Ifrael from the Gentile World, and to keep them in Subjection to God, who was their political Head or King, as well as their God, to preferve them as a Nation in his Fa- vour, and refiore them when they had offended him as their Governor and King: But a few Confedera- tions will give us fufficient Evidence, that thefe are but mere fubordinate Defigns of God in the Jewifh Law, and efpecially in hislnftitution of the Ceremo- nies of Atonement and Priefthood. ift Cg'/i/i deration. The Jewifh Ceremonies are of- ten reprefented as Types or Figures of Gofpel-blef- fings by the Apoftle Paul, iCor.'m. Gal.vi. Col. ii. Beb. vii, viii, ix, x. The Levitical ceremonial Rites were but the Letter, of which the Gofpel of Chrift is the Spirit or Meaning : Thofe were but as a Vail to cover the good Things of the Gofpel ; they were buc Serm. XXXV. of Christ. 247 but weak and focr Rudiments or Elements of Learning, to lead us into the Knowledge of Gofpel-Bleflmgs. The Law was our School/nailer to bring us to Chrifi. They were but a Shadow of Things to come, whofe Sub- itance or Body is Chrijl : They ferved but to the Exam- ple and Shadow of heavenly Things,, i. e. The Things of the Gofpel : They were a Figure for the Time frefenl ; a Shadow of thofe good Things to come, which the Holy Ghojl fignified by them. The great End of thefe Jew- ijh ceremonial Appointments, in the Senfe of this in- fpired Writer, was, that they fhould ftand but as Types and Figures of Things under the Gofpel ; as Emblems of the various Offices of the Mefijah that was to come, and eminently of his Priefthood and Propitiation. Now the Sub.ftance is fuperior to the Shadow. 2d Confederation. This is more evident ftill, if we' confider that many of the Defilements which were to. be remov'd by thefe Sacrifices and Purification?, were of an external and corporeal Nature, which, conlider'd in themfelves, were generally innocent as to moral Guilt, and did not want fuch fort of bloody Purgations*. Thence we may reafonably infer, that thefe external Defilements of the Body, did typify and reprefent the moral and ftnful Pollutions of the Soul; * It may be worhy our Notice here, that Blood is no very pro- per Liquid for Purification of any Defilements, unlcfs it be, as ic reprefents Death to be an Atonement for the Guile oi Sin, which is a moral Defilement of the Soul. An J vet, Heb. ix 21. Aln/ofl all Things under the Law are purged by Blood : One would think Water fhould be a much better Cleanfer ? But we find this purging or cleanjing fignifies Atonement for S\n, when the very next Words live us the Rcafon why Blood is appointed, viz. becaufe Pardon, or RcmiiTion is the Thing fought ; for without fiedding of hkod is 710 Remijfton. 'Tis plain therefore, that to a guilty and defied Soul or Confci- ence, every thing is defiled, as Tit. i. J 5. But when both the People and their facred Utenlils were fprinklcd with Biood, it denr- 5, that all things arc fanclify'd and pure, to thofe whofe Seuls par- take of the Atonement of Chrift, and whole lins are rtrnitt:i through his bloody Death, R 4 *n£ 248 The Atonement Vol. II. and confequently, that the external and corporeal Forms of Atonement and Purgation were chiefly defign- ed as Types and Figures of the Blood of Chriftj which was a real Propitiation for the Sins of the Soul. o,d Confideration. The mod exact and happy Re- femblance and Conformity, between the Method of Atonement by the Priefthood and Sacrifice of Chrift, and the appointed Rites of Levitical Priefthood and Atonement, very naturally leads us to fuppofe, that one was defign'd to figure out and foretel the other \ efpecially fince the Scripture gives us fuch frequent Hints of it. The great God, to whom all his own Works are known from the Beginning of the World, had the Sacrifice and Priefthood of his Son Jefus ever in his Rye, when he ordain'd the Jewiftj Forms of Atonement. He kept m view the Blood ofChriJi, which was to be fried for our Sins, when he appoint- ed the Shedding of the Blood of Bulls and Goats. He kept in view Jefus the High Prieft, who was hereafter to enter into Heaven in the Vertue of his own Blood, when he appointed Aaron to go into the holy Place > (the Figure of the True) with the Blood of the yearly Expiation. He kept in view the Merit of thrift's "Deaths which was to be apply'd to our Souls and C onfciences by Faith, when he appointed the People to be fprinkled with the Blood of the Sacrifices : And therefore the Blood of Chrifl is called the Blood of Sprinkling, Heb. xii. And when he ordain'd the Morning and Evening Lamb for a continual Burnt- Offering > he pointed ftho' afar off) to the MeJ/iah, the Lamb of God, that mult take away the Sins of Men. Thcfe Refemblances might be fhewn in a Multi- tude of other Jnftances •, but I cannot omit this one, viz. As the killing of the Beaft wasdefigned to hold forth the violent and bloody Death of Chrift, the great Sacrifice -, fo the Burning of the Fiefh and Entrails on the Altar by that divine Fire, which was always kept alive there, and which was kindled at firft from Hea- ven Serm. XXXV. c/Christ. 249 ven, feems plainly intended to foretel thofe facred di- vine Impreffions of the Indignation of God due to Sin- ners, which were to be made upon the holy Soul of Cbrifl himfelf, when it pleafed the Father to brutfe bimr and put hint to grief ": For the Indignation of God is of- ten reprefented by Fire, We muft not imagine therefore, that thefe Leviti- eal Ordinances were firfl in the Defign of God, as pro- per Statutes for the Jewi[h Nation, and then that the Son of God came into the World, and paft thro' fuch fpecial Scenes of Life, Death, and Refurrection, merely in order to copy out thefe Jewijb Ordinan- ces : But we muft conceive the Son of God, firfl de- fign'd as our great Atonement and High Prieft on Earth, and in Heaven : And in the View and Fore- fight hereof, all tbofe Levitical Ordinances were gi- ven to the Jews as Figures and Emblems, to give early Notice before hand, of the Bleffings of the great Mejffiab. Surely the Atonement of the MeJJiah, which was to be a real Relief for the Guilt of all Na- tions, was of much more Importance, and held a higher Rank in the Ideas and Defigns of God, than the mere Ceremonies given to a fingle Nation. If it mould be objected (till, that thofe Jewijb Rites have been plainly prov'd by fome learned Men to be political Services done to God as their King and Governor, for he dwelt in Jerufalem as their King., and kept his Court among them in the Tabernacle and the Temple. I anfwer, (1.) This may very well be granted as an inferior and fubordinate Defign of God ; For the Confideration of God, as the Civil or Political Ruler of the Jewifh Nation, is much inferior to the Confideration of him as the Creator, and the Lord of the Souls and Confciences, not only of the Nation of Ifrael, bur of all Mankind, who were to derive Be nefit from the Sacrifice of Cbrifl. The fupreme In- tent and Meaning of any Conftitution, does by no means deftroy thole which are fubordinate. I* 250 *?he Atonement Vol. II. It may be allow'd alfo, (2.) That the Sacrifices duly ofFer'd, did make a real and proper Atonement for the political Guilt of the Ifraelites in the Sight of God, confider'd as their peculiar King, and continu- ed them in his political Favour, or reltor'd them to it, after fome Breach of the Jewi/h Laws. This feems to be the'Senfe of the Apoftle, Heb. ix. 13. The Blood of Bulls and Goats fantlifies to the purifying of the Flefh, as well as of many ExprefTions in the Books of Mofes. And yet thefe fame Sacrifices might make atypical Atonement for their moral Guilt in the Sight of God, confider'd as their God, i. e. as the Lord of Gonfcience, and the God of the Souls of Men : And all this with a direct Afpecl upon the Sacrifice of Chrift, the great and real Atonement that was to come: And indeed, the next Words, Heb. ix. 14. intimate fo much, How much more [hall the Blood of Chrift purge your 'Confciences from dead Works ? i. e. from Works of Sin, which defer ve Death in the Sight or Judgment of God, confider'd as the fupreme L-ord of Souls and Confciences. 1 Thefe Sacrifices (I fay) could make but a typical j9 tenement for moral Guilt in the Sight of God, confi- der'd as their God -, for 'tis fufficiently evident to any thinking Mind, that it was not poffible for the Blood of Bulls and Goats to take away Sin as committed againft a God, Heb. x. 4. And therefore the Jews themfelves, when they had offer 'd their chief Sacri- fice of yearly Expiation, had not fo clear, fo full', and fo fatisfactory a Peace in their Confciences, as the Gofpel of Chrift bellows on Chriftians : The Apo- itle fays, ver. 1, 2. the Comers thereunto were not made perfeel \ for if they had, the Worfhippers once purged would have no more Conscience of Sin, or Senfe of Guilt. Wherefore, when Chrift came into the World, he Jaith, Sacrifice and Offering (that is of Bulls and Goats) thou wouldft not, for they were not fufficient, but a Body haft thou prepared me ; and for what end this was done, the following Verfes tell us, that Sin- ners Serm. XXXV. c/Christ, 251 ners might be purified from the guilty Defilements of Sin, through the Offering of the Body ofjefus Chriji ones for all, ver. 1 o. Thus the BlefTed God, who defigned in due Time to make his own Son an Atonement for Sinners, did earJy give fome emblematical Notices of this divine Atonement to thofe few who were taught to underftand them: And in this Manner he kept alive in the World the Hope of fome fuch glorious future Trans- action, which fhould be the Ground-work of Peace between God and Men, by the appointed Death and Sacrifice of Beafts throughout all Ages, ever fince he made the firft Promife, and gave the firft Hope of Grace to fallen Man. And indeed, all the Souls that were pardoned, and all the Sins that were remitted under the feveral an- cient Difpenfations of Adam, Noah, Abraham, and Mofes, muft be referr'd to the Virtue of this great Sacrifice of the Son of God, though all who were pardoned might not diftinctly know the ground of it._ Him hath God fet forth to be a Propitiation for the Re- miffion of Sins that are paji in far diftant Ages, as well as for Sins that are yet to come. His Sacrifice has a moft extenfive Efficacy, it reaches through all Na- tions, and all Ages, from the Beginning of the World to the End of it. 'Twas this Sacrifice of Chrift that gaye Virtue to all other Inftitutions and Rights of Atonement that were appointed by God himfelf. In themfelvesthey were weak and infufficienr, but they were made powerful thro* the Blood of Chrift, to fpeak Pardon and Peace in fome Meafure, to the guilty Confcience, though fince Chrift is come, we hear the joyful Sound of Peace and Par- don much more diftinclly. IV. Nor was this Doctrine manifefted only in the ancient Fonns oflVorJhip and Sacrifice which God had ordained, but fome of the nobleft of the following Pro- phecies confirm and explain the firft Promife, and mew that % $2 The Atonement Vol, If, that Cbriji was to die as an u ig Sacrifice for the Sins of Men. I'll mention only fhe Wordi. of thofe two great Men, Ifaiah and Daniel. 3 y- Daniel we are told, tba 1 1 h e Meffiah JhaU be cut off. b* j • tf /or bimfejfl and the Drfign of this is, to finijh Tranfgreffion^ to make an End of Sin, to make Reconciliation / Iniquity, and to bring in everla/iing Righteoufnefs, Dun. ix. 24, 26. Ifaiah fpeaks the fame Thing more "argely, in his 53d Chapter, Chrift was wounded for cur TranfgreJ- Jions, he was bruifedfor our Iniquities, the Cbafiifement of our Peace was upon him, and by bis Stripes we are healed : We like Sheep have gone aflray, and the Lord hath laid on him the Iniquity of us all. It pleafed the Lord to bruife him, and to put him to Grief, and to make his Soul an Offering for Sin. By the Knowledge of him fhall he jujlify many, for he fhall bear their Iniquities, How exceeding plain and ftrong is this Language to fupport my Doctrine, and how exceeding hard to conftrue it to any other Senfe ! It may not be amifs to fubjoin the Witnefs of John the Baptift, who was more than a Prophet, and the very Fore-runner of the Meffiah, John i. 29. Behold the Lamb of God who taketh away the Sin of the World. Now a Lamb takes away Sin in no other way than by dying as a Sacrifice. Thus our bleffed Redeemer who, once in the End of the World, appear* d to put away Sin by the Sacrifice of himfelf, as a great High Prieft, was, as it were, umer'd into his Office by a long Train of Types and Prophecies : All thefe went before him, that when his great Sacrifice was offer'd, it might not feem a ftrange Thing, but might be more eafily received by all the World, who ftood in fo much need of him, and to whom the Tradition of Sacrifices had been convey 'd from Noah ; and efpecially by the Jews, who had fo much Notice of him before, by more ex- prefs Revelations beyond what the Heathens could learn by their broken Traditions of Sacrifice. V. Our Serm. XXXV. of Christ. 253 V. Our Saviour bimfelf, among the reft of bis Mini- flrations as a Prophet, taught us the Doclrine of Atone- ment for Sin by his Death, and that in thefe three Ways. 1. He did fpeak of it (though but fparingly) irr plain and exprefs Language to his own Difciples in private. Matt. xx. 28. The Son of Man came not to be miniflred unto, but to minifter, and to give his Life a Ranfom for many : And this he fpoke a little after he had fore- told his own Sufferings, his Crucifixion, his Death, and his rifing again the third Day. 2. He preached this Doctrine publickly to the Mul- titude in Parables and Figures of Speech, John vi. 51. The Bread that I will give is my Flefh, which I will give for the Life of the World. Except ye eat the flefh of the Son of Man, and drink his Blood, ye bave no Life in you: Which can fignify nothing but his dying as as, Propitiation for Sin, that we might live by our feed- ing upon his Sacrifice, or partaking the Benefit of it. John xii. 24. The Hour is come that the Son of Man mufi be glorified. Except a Corn of Wheat fall into the Ground and die, it abideth alone ; but if it die, it bringeth forth much Fruit, ver. 32. If I be lifted up from the Earthy I will draw all Men unto me : This he faid, fignifying what Death he fiould die. His being lifted up on the Crofs fhould draw many Souls to him as their Way to the Favour of God. Once he fpoke it in a little plainer Language, in publick, John x. where he re- prefents himfelf as the good Shepherd, who lays down his Life for his Sheep. 3. He taught the fame Doclrine both in Types or Emblems, and in plain Language, juft before he died, at the Inflilution of the holy Supper. Luke xxii. 19. He took Bread and brake it, faying, This is my Body which is given for you. And o/the Cup he faid, Ibis Cup is the New Teji amen t in my Blood which is fbedfor you ; or as St. Matthew expreffes it, This is my Blood of the New Tejlament which is fbedfor many, for the Rtmijfim 254 *fke Atonement Vol. II. of Sins. Thefe Things put together, make it evi- dent that Chrift himfelf taught this Doctrine. Objeft. But it will be faid, How can we fuppofe that this Doctrine of Atonement by the Death of Cbrifl, fhould be fo considerable a Part of the Gof7 pel, if our bleiTed Redeemer, the great Prophet or" his Church, fpoke fo feldom of it in publick, and that in fo obfcure a Manner P Anfw. i. This Doctrine of Atonement for Sin by his Death, and the Acceptance of it with God the Father, could not be fo well preached in publick 'till he died, and rofe again *, for his Death was the Foundation of this Atonement; his Refurrection and his Afcenfion to Heaven were the Proofs of its being accepted of God. Now 'twas divinely wife and proper for our Lord not to preach fuch Doctrines too freely in publick to the Multitude, 'till thefe Events fhould appear in the World. If he had fpo- ken all thefe Things concerning himfelf*, it would have probably amazed and confounded the common Peo- ple, and raifed their Rage or their Ridicule ; fo igno- rant and fo full of Prejudice as they were in that Day. Anfw. 2. If Chrift had publickly and plainly preach'd up the Atonement of fiis Death, he muft thereby have foretold openly that he muft die as a Sacrifice ; and this mighr have had very ill Effects on the malicious Jews, either (i.) To pro- voke them to kill him before his Hour was come, and pretend that they only obey'd his own Prophecy and Commiffion wnen tney put him to D^atn : Or, (2.) They might lay hold on him, and keep him Prifoner without killing him, to endeavour co fal- fify his Prophecies of his Death, and chub attempt to make void his Doctrine of Atonement. 'Tis true, God, by his immediate Influence on the Wills of Men, could have prevented ttvie Effects : But 'tis not the Manner of God's Conduct in Provi- dence to anfwer and accumplifh his own Predictions by fucli immediate, divine, and over-ruling Re- ftraincs Serm. XXXV. of Christ. 255 ftraints upon the Wills of Men, if it may be done otherwife. And therefore indeed, the Prophecies, and efpecially fuch as are to be accomplifhed in the fame Age in which they are fpoken, are ufually given forth in Metaphors and Parables, that Men may not fo clearly and perfectly underitand them, and that God, in his moral Government of the World, may not be conflrained to go out of his common and or- dinary Methods, in order to bring thefe Prophecies to pais. Anfw. %\ 'Tis evident, from many Expreffions in the Evangelifts, that it was not the Defign of Chrift, in his own Life-time, to publilh the Grace and Glo- ry of the Gofpel, in fo clear, fo diftindt, and fo com- pleat a Manner, as he defign'd to have it publifrVd by his Apoftles after he was gone to Heaven. The Defign of his own publick Miniftry was rather to prepare the Way for thefetting up of his own King- dom in the World, than tofet it up in the full Glory of it in his own Perfon, According to this View of Things, his Preaching was formed, Repent ye, for the Kingdom of Heaven is at hand, i. e. The Gofpel State approaches, or hath approached to you. The Prayer he taught lis Difciples ftands on the fame Foot, wherein they are inftructed to pray, 1 'by King- dom come. Therefore when he fpake to the Multitude, of the fpecial Glories of his Gofpel, and efpecially of his atoning Sacrifice, 'twas generally in Parables ; and when he inftructed his Difciples more particularly in private, he gave them but Hints of it, and told them that they fhould publifh thefe Things upon the Houfe-tops after the Son of Man fhould rife from the Deady but not before. Even juft before his Death, his own Difciples rhemfelves could not bear many Things thai he had to teach them, John xvi. 1 2. Thefe things were refervM therefore for the forty Days Communication with them, after his Refurre&ion, when he /pake with 1 iheci 256 "The Atonement Vol. II. them of 'Things pertaining to the Kingdom of God, Acts i. 3. and more efpecially for the Teachings of his own Spirit, which he poured out upon them after he went to Heaven. By thefe Means they were more compleatly furnifh'd for their Miniftry* and learnt the Doctrines of the Gofpelj in a more perfect Man- ner than ever our Lord himfelf taught them in his Life-time. Thus it appears, that though Chrijl was the Foun- der of a new Religion among Men, yet there is good Reafon to be given, why he did not teach plainly and publickly fome of the chief Doctrines of this Re- ligion, during his own Life on Earth, viz. becaufe thefe Doctrines were built on his Death, his rifing again, and afcending to Heaven, which Events were then unaccomplished *. Thence we may infer, as we pafs along, that if we would learn the plaineit and fulleft Account of the Gofpel of Chrifty 'tis not enough for us to confulc merely his publick Sermons, or the Hiftories of hij Life, which are called the Four Gofpels, but we muft read carefully the Writings of the Apoftles after he went to Heaven ; for, during the Life of Cbrift, neither did he preach, nor did the Apoftles them- felves learn this Gofpel in the compleat Extent and Glory of it. But this is only an Inference by the way -f\ Let us proceed to the next Reafon to prove that Chrifi was a Propitiation for our Sins in his Death. VI. The Terrors of Soul, the Confter nation and in- ward Agonies which our blejfed Lord fuftain'd a little * I grant there are tome other ingenious and probable Reafons offer'd by the Author of Mifcellanea Sacra why Chrift did not com- municate his Gofpel fo compleatly to his Difciples in his owa Life. time. Bffay x. ^.156, 7, 8, 9. but what I have mentioned is fufficient for my Purpofe. t This is a proper Paufe ia th§ Middle of the thirty fifth Sermon. before germ. XXXV. c/Christ.' $$j before his Death, were a [ufficient Proof that he endur'd Punijbments in his Soul which were due to Sin. Thefe were vaftly grearer than the Perfections of bloody- Men, and the meer Fears of dying : Can it ever be imagined, that the Son of God, vvhofe Virtues and Graces, whofe Patience and holy Fortitude fparkled with a divine Luftre in the various Parts of his Life, mould have (hewn fo much natural Fear, and innocent Difquietude of Spirit, at the meer Thoughts of Death by the Hands of Men, if he had nothing elfe to encounter with ? When this dreadful Hour was come, and the Powers of Darknefs were let loofe upon him, he began to be fore amazed and very heavyt Mark xiv. 33. He told his Difciples, My Soul is exceeding forrowful even unto Death : He went forward a little, and fell on the Ground, and prayed, that if it were poffible that Hour might pafs from him. He en- treated his Father with Prayers and Supplications, with ftrong Cries and Tears, Heb. v. 7. Such a Terror was upon his Spirits, that three times he repeated the fame Petition, that he might be excufed if pof- fible from drinking that Cup of Sorrow. The Ago- nies of his Soul prefied great Drops of Blood through, the Pores of his Body, and bathed him in a crimfon Sweat. Thefe Cries and Tears, thefe Agonies and thefe Sweats of Blood preach'd the Dodrine of A- tonement with dreadful Power, and uncontefted E- vidence. And as upon the Crofs, fo in the Garden, 'tis probable his Father forfook him, or hid his Face from him, fo that he had need of an Angel to be fent down from Heaven on purpofe to comfort or flrengthef^ him, Luke xxii. 43. 'Twas here that he learnt feel- ingly what was the Curfe of the broken Law, what was that Indignation and Wrath, Tribulation and An- guifh, that were due to the Sin of Man. Here the Seed of the Woman mairttain'd a Combat with that great Serpent, the Devil, and had his Heel bruis*d -, that is, his lower Nature fill'd with Anguifti. And 'tis moft probable, that his Nature being worn out Vol, II, $ with 258 The Atonement Vol. II. with this Load of Diftrefs, was the true Reafon why he expir'd on the Crofs much fooner than was ex- pected, fo that Pilate marvelled to hear that be was already dead. 1 think 'tis impofiible for the Socinians, who repre- fent the Death of Chrift chiefly as a Martyrdom for the Truth of his Doctrine, and an Example of Pa- tience in fuffering, to fupport their Scheme againft this. Argument, or to give any tolerable Account of this Amazement which poffeft his Spirit before his Enemies came near him, and of thefe Agonies of Soul which our bleiled Lord f.:ftain'd. Surely fuch Sorrows and fuch Terrors demonftrate the Work of Propitiation, and the dreadful Labour of reconci- ling an offend ing God and finful Man. VII. This Doctrine of Satisfaction for Sin by the Death of Chrifl is declared, and confirmed, and ex- plained at. large by the Apo files in their Writings, when they were fully fumijhed for their Minijlry, by the Gifts of the Holy Ghofi. Read St. Paul's Letters to the Churches, and you find them abounding in fuch Ex- preffions as thefe ; Cbrijl died for our Sins. He gave him/elf for us, to redeem us from all Iniquity. We have Redemption through his Blood. God was in Chrifl re- conciling the World to himfelf, not imputing their Tref- pafifes to them. He was made Sin, and he was made a Curfefor us. He is our Propitiation and Atonement. He appeared to put away Sin by the Sacrifice of himjelf. When we were Enemies we were reconciled to God by his Death. He made Peace by the Blood of his Crofs. He was de- livered for our Offences, and r aifed again for our f unifi- cation. By (he Right eoufnefs of one Man, the Free Gift came upon all Men to J unification of Life. By the Obe- dience of one/hall many be made righteous. Now in the Writings of St. Paul on this Subject, we may obferve three Things. (1.) He Serm. XXXV. ^Christ." 259 (1.) He fpeaks this Language, when in a plain doctrinal Way he is teaching the Gofpel of Cbrift, therefore thefe Expreflions of his are to be under- ftood in the common Senfe and Meaning of the Words. 'T would be a very great Force and Tor- ture put upon thefe Expreflions, if we conftrue them only to mean, that God promifed Forgivenefs to penitent Sinners by Jefus Chrift, as a MefTrnger of Grace, and that Chrift died as a Martyr to bear Witnefs to this Truth. . Read his Epiftles to the Ro- mans, the Epbefians, the Coloffians, and the Hebrews* where he treats of thefe Subjects, and you will find that the Apoftle in his Doctrine of Atonement, means much more than this *, for he talks in a plain rational and argumentative Style and Method, to Inform the Minds of Men, of the true Defign of the t)eath of Chrift, and give them the. clear Knowledge of the Truth. • u (2.) He not only reprefents the Death of drift as our Atonement for Sin, but he declares this to be the great End of his appearing in the Flefh. Heb. ii. 14. Becaufe the Children were Partakers of Flefh and Blood, he himfelf alfo took Part of the fame, that through his own Death he might dejiroy the Devil. Heb. x. 5. Sacrifices of Bulls and Goats were inefficient, but a body baft thou prepared me. Heb; ix. 26. Once in the End of the World he appeared to put away Sin by the Sacrifice of himfelf. This was the Defign of his In- carnation. (3. 1 Fie makes the Crofs of Chrift and Chrift cru- cify'd to ftand for the Gofpel it felf, and glories in it as fuch. 1 Cor. i. Chrift crucify d is thelVifdom of God, and the Power of God. 1 Cor. ii. / dcfired to know nothing among you but Chrift, and him crucify* d. Gal. vi. God forbid that I fhou id glory five in the Croft of Chrift : And many fuch Expreflions he ufes, as though the publick Sermons of Chrift, the Exam- ple of Chrift, and the Duties that he prefcribed, were all as nothing without the atoning Virtue of his S 2 : Death, fc6o . The Atonement Voi.II, Death, and his Sacrifice on the Crofs ; for all thefe would not fave us without his dying. This is emi- nently the Go/pel. -> * £ % $- » — « CV - a^- ^ •- -^ - c- n^. Nor is the Apoftle Paul fingular in declaring thii -I Doctrine of Atonement, or different in his Senti-~v\v, ments from the other Apoftles. You find Peter and - John faying the fame Things in their Epiftles : TeJ •. were not redeemed with Silver and Gold, but with the precious Blood of Chrifl, as of a Lamb without Blemifh. fVho his own felf bare our Sins in his own Body on the Tree. Chrifl hath once fuffer'd for Sins, the Juji for the Unjufi, to bring us to God. The Blood of Jefus Chrift cleanfeth us from all Sin. Jefus Chrifl the Righ- teous is the Propitiation for our Sins. Hereby perceive we the Love of God> that he laid down his Life for us. Unto him that loved us and wajhed us from our Sins in his own Blood be Glory and Dominion for ever. Thefe Apoftles take every Occafion to publifh the fame Gofpel, and the fame Promifes and Hopes of Sal- vation, by the Death and Sacrifice of our Lord Je- fus Chrifl. VIII. To fum up many Arguments in one, Thefe were the Dottrines that were witneffed to the World by thofe amazing Gifts of the Holy Ghofl, which attended the Gofpel * The Gifts of Tongues, the Wonders of Prophecy, the Powers of Healing and Deftroy- ing, communicated to Men in fuch a manner as the World never faw, and aftoniuYd the Spectators, all confirm'd the Truth of this Atonement which the Apoftles preached. Thefe were the Difcoveries that were made fo glorioufly fuccefsful for the Con- verfion of Nations. Thefe Doctrines fubdued King- doms to the Belief of them, and triumphed over the Souls of Men : Thefe were the Truths that chang'd * Ic was generally agreed that thefe Gifts of the Holy Ghoft were never fet in fuch an illuftrious Light, for the Defence of Chriftianity, as in a late Treatife, entitled, MiftelUnta Sacra, iu Efiaj i/, efpccially from fag 141 to the find. •2 • the Serm. XXXV. of Christ. 261 the corrupt Natures of Men in Virtue, Piety, and Goodnefs, that turned Sinners into Saints in Multi- tudes, and raifed a Church for Chrift in the World, in fpite of all the Rage of Enemies, the Superfti- tions of the Priefts, the Learning and Sophiftry of the Philofophers, the wild Prejudices of the People, and the Tyranny of Princes. The primitive Chriftian Writers who were con- verted to the Faith, teach us thefe fame Doctrines of the Grace of God, through the Atonement of Chrift, the Pardon of Sin through his Blood, which had fo much Power over their own Souls. In the Faith of thefe, Doctrines, and the Hope of eternal Life by them, they became the glorious Confeffors and Martyrs of a crucify* d Chrift ^ and cajl down the Tempter and the Accufer by the Blood of the Lamb. This is the Doctrine that has been delivered down to us through all Ages of the Chriftian Church ; and though the Anttchrijiian Powers have mingled it with many of their Superftitions, yet the Gates of Hell have never been able to prevail againfi it, fo as to root it out. This is the Religion which, two hundred Years ago, was reformed from Popijh Corruptions, and while our blefled Reformers laboured to recover and convey it to us in its primitive Glory, many of them were called to witncfs and feal it with their own Blood. An Occafional Remark. Since thefe were the Truths that the laft, and brighteft, and beft Revelation of God communicated to Men ; fince this Propi- tiation of Chrift was the Doctrine which the in- fpired Apoftles taught, and in which all the fore- going Revelations centre, even from the Beginning of the World : *Tis by this therefore, that all che former and darker Difcoveries are to be explain- ed ; all the Types and Shadows of Ceremonial Wor- ship, and the obfeure Language of Prophecy, rnuft have their true Light caft upon them by this Do- ctrine. This is the Clue to guide us into the My- S 3 fteric* 262 The Atonement Vol.11. fteries and deep Things of God, which lay hid un- der Veils for fo many Ages. The great Apoflie Sti Paul fhews us how to penetrate and unfold all the antienr DJfpenfations, by the Doctrine of the Son of God coming into the Flefh, by his dying as a Sa- crifice for Sin, by his rifing and afcending to Hea- ven, by his apr Ting there as a Prieft to intercede for Sinners in the Virtue of his Sacrifice* and by his fitting there as a King, to reigti over all Things for the Salvation of : •' People, whom he has purchafed wiih his own Blood. The Recollection. Whata Variety of Support has this bleflfed Doclrine of our Reconciliation to God by tht atoning D-ath of Chrift ? What a Train of Arguments to confirm it are drawn down from the very firft Entrance of Sin into the World ! Guilrv Nature urges :s on to enquire after fuch an Atonement, and the Biblt re- veals it to us in a long Succeflion of I ypesj Pi ■>- mifes, and Prophecies, in Narratives and pla flructions, in darker or brighter Diibovejies from the Beginning oWMankind. If I forfake the Gofpel of Chrift, and his Atone- ment for Sin, whither ihall my guilty Confcience fly to find a better Relief ? This is the Doctrine that fup- flies the chiefefl Wants of a guilty Creature, and the chief Defcffis of natural Light and Reafon. Nature fhews me no Way to recompenfe the Juftice of God for my innumerable Sins. Nature fhews me no- thing which God will kcc in the Room of my own perfect Obedience, or in the .Room of my everlafting Punifhment. If I leave rhee, O Jefus> whither fhould I go ? Thy Sufferings are the Spring of my Hope of Pardon, and my eter- nal Life depends on thy painful and fhameful Death. Serm.XXXV. o/Chrtst. 265 I fee and I obtain in this Gofpel of Atonement all that the Heathen World labour* d for in vain, by many wild Inventions, and painful Superftithns. The An- ger of the God of Heaven is pacify'd by the Suffer- ings of Jefus his Son. O my God, let my Soul ne- ver run back to Infidelity and Heathenilm, and rove abroad among the foolifh Inventions of Men, in queft of any other Methods of Atonement. The Blood of Jefus is all my Hope. Here I fee the gracious Promifes of antient Times fulfill'd, even the firft Promife of Mercy that was ever made to fallen Man. Here I behold the Ac- compli (h men t of the Predictions of the holy Prophets fince the World began •, 'twas the Spirit of Chrift fpake in them, concerning the Sufferings of Chrift, and the Glory that fhould follow, 1 Pet. i. 11. Here I fee the Seed of the Woman breaking the Head of the Serpent, the Son of God manifefted, and by his own Death de- ftroying the Works of the Devil, 1 John iii. 8. Here I behold the MeJJiah cut off, but not for himfelf. I be- hold Him here on his Crofs fnifhing Iniquity, Tranf- grejfwns, and Sin ; and bringing in an ever lulling Righ- teoufnefs. I fee his Soul made an Offering for the Sins of Men 1 And the Prophets Ijaiab and Daniel con- fpiring with the bleffed Apoftles to point to Jefus as an all-fufHcient Saviour. I fee the Types and Shadows of the Jewifh Religion fo happily anfwered in this Doctrine of the Prieft- hood and Sacrifice of Chrift, that I am well allured that this is the Subftance, for it bears the Shape and Lineaments of the Shadow. This is the great Ori- ginal *, for it carries the exact Refemblance of the Types and Pictures that went before. The antienc Religion of Emblems and Figures was confirmed by the amazing Wonders of Mofes •, but the Religion ofChrifi, which contains in it the Subftance and true Glory of all former Difpenfations, is not only at- tefted by the Miracles of the Son of God, but he himfelf alio appears in the Midft of it, in fo divine S 4 a 264 ffle Atonement Vol. II. a Correfpondence with the typical Ordinances of Mofes, as gives a double and moil undoubted Confirmation to his own bleffed Gofpel, and his own Atonement for Sin. Every thing that efta- blifhed the Religion of the Jews, ferves to eftablifh roe in the Religion of Chrift. Their Lavers and Warnings, their Altars and Sacrifices were divine •, but they were divine only for a Seafon. Thefe an- tient Veils which cover'd the Gofpel were of God's own Contrivance ; and when they were exhibited to the People, efpecially in the Days of Mofes and Solomon, they made a bright and facred Appearance 5 but now the Gofpel Hands forth unveil'd, and in per- fect Light, God himfelf hath folded up thefe Veils as an old Garment, and laid them a fide. The Sub- fiance is come, and the Shadows difappear. Bleffed be the Lord that I was brought forth fince the Sun cf Righteoufnefs is rifen upon the Earth, and the Morning Clouds are vanifhed away. I hear Jefus my great Prophet preaching this Do- Zlrine of Propitiation for our Sins by his Death, in his own Minijlt*y ; though he was content to do it in a more obfcure and imperfect manner : And I now fee the Reafon why he taught this Truth chiefly in Parables, becaufe 'twas not proper in that Age to be pulifhed to the Multitude in plain Language, 'till he had actually died and rofe again. I behold his terrible Agonies in the Garden, be- fore he came near the Crofs. I fee the bleffed Son of God labouring under the Burden of our Guilt, wreftling, and fweating Blood, under the unknown ImprefHons of that Tribulation and Wrath, that In- dignation and Anguifh, which was due to my Sins, What elfe could make fo glorious and divine a Pcr- fon difcover fuch dreadful Diftrefs of Soul ? Again, he cries out on the Crofs with Anguifh of Spirit, he bleeds, he groans, he dies. I acknowledge the Truth of the Doctrine of his Atonement. I read it In all his Agonies. Thefe are fuch Sufferings, and fuch' 5crm. XXXV, of Christ. 265 fucb Sorrows as arc beyond all that Men could inflict, or that a mere Man could bear, beyond all the com- mon Terrors of Death and the Grave. My Saviour fuftain'd a heavier Burden, and was engaged in har- der Work ; a Labour more dreadful, and more glo- rious. He was then making Atonement to divine juftice for my Sins. And blefied be his Name for ever and ever. I read the fame Doctrine of Atonement for Sin, by the Death of Chrift, in the Writings of bis holy Apoftles. This was the Gofpel which they preach'd to the Jews, and to the reft of the Nations. This they de- livered down in the facred Records of the New Te- flament, whence we derive our Religion and our Hope. The Language in which they expreft our Reconciliation to God, by the Death of Chrift, car- ries with it fuch Evidence, and fuch Strength, that if I believe thefe Books to be divine, I cannot but receive this Doctrine as the Truth of God ; and I would learn of St. Paul to glory in the Crofs of Chrift \ and to live by the Faith of the Son of God, who loved me and gave himfelffor me. When I read of the aftonifhing Gifts of the bleffed Spirit, communicated to thefirft Preaohers and Profeffors of the Gofpel, when I furvey thefe Gifts in all their ex- tenfive Glory, and in all their Force of Argument, I look upon all of them as an Heap of united Won- ders, confpiring to fupport this Doctrine of the Pro- pitiation of Chrift, which was every where taught by thefe infpired Favourites of Heaven. Every Jlrange Tongue which they fpoke, teaches me this bleffed Truth. Every Difeafe of Body which they healed, affures me, that the Stripes which Chrift fuftained, were for the healing of our Souls. Every unclean Spirit which they caft out, eftabliflies my Belief, that by the atoning Death of Chrift, we are delivered from the Power of the Devil. Every furprifing Wonder which they wrought, gives me a firmer Perfuafion of this wondrous Doctrine, that the Son of God died £0 give us Life. ; • Bleff 366 the Atonement, &c. Vol. II. Blefied Saviour, let the fame Spirit, by whofe In- fluence they healed the Sick, they caft out Devils, and wrought all thefe Wonders, write this holy Re- ligion, and this Doctrine of thy Atonement for Sins deep in my Heart. O let me make it my daily Food, the Support and the Life of my Soul. Teach me to apply it to all the holy Purpofes for which fo glo- rious a Doctrine was revealed to the World. In the Fai'h of this Atonement, by the Blood of Jefus, let roe j in in tne Songs of Angels, and pronounce with Joy, Glory to God in the Higbefi, Peace on Earth, and Go&d-wi l to Men : Glory to God my Father and my Sa«io'ir : ^ardon, Life and Salvation to dying Sin- jieis, 4men. SER. Scrm. XXXVI. The practical Ufes, &c. 267 SERMON XXXVI, The life of the foregoing Sermon, with intermingled Refleftions. Rom. iii. 25. Whom God hath fet forth to be a Propitiation, THIS glorious Doctrine of the 'Propitiation of Chrift, has been explained and proved ac large in the former Difcourfes. It remains that we (hew the proper Ufes of it. If we would fee our Thoughts at work to draw Inferences, we roighc derive thence many Truths, as well as Duties. But as my chief Defign is to promote practical Godlinefs, I fhall content my felf with mentioning two doctrinal Inferences, and all the reft fhali more immediately direct our Praclice. ift. Doctrinal Inference. How vain are all the La- hours and Pretences of Mankind, finful, guilty Mankind^ tofeekor hope for any better Religion than that which is contained in the Gofpel of Chrifi ! 'Tis here alone, that we can find the folid and rational Principles of Recon- ciliation to an offended God. This Doctrine of A- tonement for Sin, by the Sufferings of Chrifi, is a fubflantial Ground for our Eftablifhment in Chriftia- nity, and fhould be an effectual Perfuafive, to con- tinue in the Profeflion of the Gofpel, Heb. iv. 14. Having fuch an High Priefi as Jefus the Son of God, who after 268 The praBkal Ufes Vol. II. after he had died for our Sins, rofe again, and enter* d into Heaven> let us hold faft our Projeffion, All the Religions that God ever appointed for fallen Man, meet and centre here. If you have any regard to Reafon and Argument, if you would follow the Dictates of Revelation, or if you would feek the Peace and Happinefs of your Souls, never, never for- fake the Religion of J ejus. Reflection. My Soul, haft thou heard this Do- ctrine of the Propitiation of Cbrift, and the Argu- ments that fupport it in the laft Difcourfe ? Doft thou receive, doft thou believe this great Article of Faith ? Hold it faft then, and live upon it continu- ally. Never hope to find a furer Spring of Pardon, nor a fweeter Relief for a guilty Confcience. Main- tain this Hope, and hold faft thy Bible, where this Bleffing is difcovered to Men. Keep upon thy Spi- rit a due Senfe and Relifh of this Atonement for Sin : It will be a bleffed Guard againft Infidelity, and af- flft thee to ftand in an Hour of Temptation, againft the Cavils of Men, who have renounced the Gofpel of God. But remember, O my Soul, that if thou fin wilful- ly againft this Gofpel, i. e. if thou abandon this Grace, and reject it utterly with Contempt and Oppofition, after thou haft received the Knowledge of the Truth, there remaineth no more Sacrifice for Sin, but a certain fearful looking for of Judgment and fiery Indignation which fhall devour the Adver jar ies, Heb. x. 26, 27. This Scrip- ture feems to ftand like a divine Engine, charged with Vengeance and eternal Death, and pointed not only againft the primitive Apoftates, but againft fotne of the profane Infidels and Scoffers of our Age, who have renounced, reproached, and ridiculed the Gofpel which they once profeft. Remember alfo, that ic carries in it a very dangerous and threatning Ai'pect, upon thofe who continue to profefs the Reli- gion of the Bible, but cancel out of it the Doctrine of the Atonement of Cbrift i°for there remains no other . /* ^ '• - 1 Sacrifice, Serm. XXXVI. of Chrifis Atonement. 269 Sacrifice. Have a Care, therefore, O my Soul, and ftand at a Diftance from their Company, who deny the Propitiatory Virtue of the Blood of Chrift / Lee them find a better Ground to build their Hopes of Pardon upon : But do thou lay thy Foundation on this Rock, and the Powers of Hell fhall not prevail againft it. 2d Do&rinal Inference. Howftrange and unreafbn- abk is the Doftrine of the Popi/b Churchy who, while they profefs to believe the Religion of Chrift, yet introduce many other Methods of Atonement for Sin, be fide the Suf- ferings of the Son of God, and the Atonement which Jefus has made. Every Time they celebrate the Lord's Supper, and the Prieft communicates the confecrated Bread to his deluded Followers, they fuppofe there is a frefh Propitiation made for Sin : Therefore they call it the Sacrifice of the Mafs, and imagine that their un- fcriptural Reprefentation of this holy Ordinance, is a real Propitiation, not only for the Sins of the Living, but for thole that are dead alfo. "Whereas St. Paul affures us, Heb. ix. 28. Chrift was once offer* d to bear the Sins of many. Heb. x. 14. By one Offering he hath for ever perfecled them that are fantlified. I confefs, this Practice of theirs in the Mafs, looks fomething like a Pretence of Honour, to the Name and Death of Chrift ; becaufe, they declare, the Mafs is but, as it were, a Repetition of the very Sacrifice of Chrift himfelf : Tho* that is expreily contrary to the Lan- guage of Scripture ; for this Man Jefus, after he had offer* d one Sacrifice for Sins, for ever jat down at the Ri^ht Hand of God ; becaufe his fingle Sacrifice was AU-fufficient, and needs no Repetition. But, beftde this, they have many other Methods of Atonement which Men perform, and which they add to the Atonement of Cbrisl, What are all their impos'd Penances, their Pilgrimages on bare Feet, the Scourgings of their own Bodies, the Garments of Hair worn upon Cheir Flefh, and their Multitudes of repeat- 270 *Ihe prafticalUfes Vol. II; repeated Latin Prayers ? What are they all but toil* fome and painful Labours, invented by Men, to make Atonement for the Sins of the Soul ? Reflection. Blefied be the Name of our God, who has deliver'd our Nation from this Bondage of Ini- quity, from thefe foolifh Yokes and Burdens of Su- perftition ; thefe profane Dimonours done to the Sa- crifice and Atonement of Jefus our Saviour. We are ready to look on Popery now as lying afar off, a-crofs the Seas, as an evil, Thing at a great Diftance, and are not fo much impreft with a grateful Senfe of our Prefervation from it. We are too foon forgetful of bur narrow Efcape from this Mifchief, by the late Revolution, and the Proteftant Succefiion ; by the Arm of God, and by the two belt of Kings, William 6ur Deliverer, and George our Defender. Had it not been for thefe Providences of Heaven, and thefe Princes on Earth, our Land might have been fill'd with thefe Superftitions, and they might have been Impos'd on us, under the Penalties of Imprifonmenc and Poverty, Torment and t)eath. And how could we (land in the fiery Trial ? Awake, O my Heart, and let my Tongue awake in-to Songs of Praife and Salvation, that I am not tempted or compelled to difgrace the Blood of my Saviour, by having other Atonements for Sin impofed on my Conference. And in the midft of thy Praifes to God, O my Soul, drop a Tear of Pity on thy Brethren, who dwell in the midft of thefe Temptations, and in the Language of Chriftian Sympathy, lift up a Groan to Hea- ven for them, and fay, Bow long, 0 Lord, how long ? But let my Thoughts return home from the Popijh Countries and their Superftitions. 'Tis not enough for me to renounce the Inventions of Men, as any Part of my Righteoufnefs, to procure my Pardon and Acceptance in the Sight of God, but even the Duties which God himfelf has required, the Duties of Faith and Love> of Repentance and new Obedience, mu ft Serm. XXXVI. of Chrift's Atonement. 271 muft never Hand in the Room of the Atonement of Chrijl. They are all poor defective Works, and want to be fprinkled with the Blood of his Sacrifice ! They were never defigned to join with the Obedi- ence and Death oiChrtft, in procuring the Favour of an offended God. Have a Care therefore, O my Sou], of.refting in the befl. of thy holy Services, or of making them a Matter of Merit, to introduce thee before his Prefence. "When thou art rais'd neareft to Heaven, in the Practice of Chnftian Graces and Duties, fall down before the Throne, confefs thy Unworthinefs, and fay, If 'thou ; O Lord, fhouldfl mark Iniquities, who can fiand ? But there is Forgivenefs with thee, and plentiful Redemption by the Blood ofjefus. There lies all my Hope. Thus I have finiih'd the two Inferences for Infiru- tlion, I proceed now to thofe which more immediate- ly relate to our Praclice. This blelTed Doctrine of the Atonement of Chrifl, runs like a golden Thread thro' the whole of our Re- ligion : It unites the feveral Parts of it in a fweet Harmony, and cafts a Luftre over them all. Let us then particularly furvey fome of the various 'practical Ufes to which it may be apply*d. I. 'Tis a folid Foundation, on which the gyeateft of Sinners may hope for Acceptance with God, when they return to him : 3Tis a fuffcient Ground for their firm Truft in Chrijl as a Saviour, and a reviving Cordial a- gainfl finking in Defpair. Let the Crimes of a Creature be never fo great and heinous, yet the Atonement of the Son of God is equal to them all, Let the Defilements and Staios of the Soul be never fo deep and crimfons the Blood of Chrifl has a ftrange and divine Virtue to wain them away, and to make the Sinner white as Snow, even in the Sight of an holy God. Rev. vii. 14. They wafhed their Garments, and made them white in the Blood of the Lamb. This is a faithful Saywg, (as St. Paul tells bji, The practical Ufes Vol. It tells Timothy) and worthy of all Acceptation, Chri(t Je- fus came into the World to fave Sinners ; of whom lam chief. Arid our Saviour afiures us, All manner of Sin and Blafphemy /hall be forgiven to Men, Matt. Xii. 14, becaufe he knew that he could make Compenfation to divine JunYice for all this Guilt. Therefore all Sorts of Blafphemers and Criminals mail be forgiven, hut thofe who blafpheme the Holy Spirit in his higheft Atteftations to this Gofpel, and utterly refufe this Atonement of Chrift. 1 John i. 10. The Blood of Jefus Chrift cleanfeth us from all Sin % 'tis a divine Sacri- fice, an AU-fufficierit Propitiation, extenftve as our Iniquities. J ejus is an able, and an almighty Saviour, fo that the vileft of Sinners need not defpair, if they are but willing to return to God, and come unto him, that they may be faved in his own Way. Thedeepeft Wounds that were ever made in the Confcience by Sins, a- gainft Light, and againft Love, Sins of long Conti- nuance, oins of old Obftinacy and repeated Back- Hidings, Sins of the blacked Aggravations, may all be healed by applying the Blood of Chris! . Awake, arife, O Sinner, fly to the Hope that isfet before thee ! In vairt will you try a thoufand Remedies, this is the only Re- lief. A Soul ftung with the Guilt of Sin, as with a fiery Serpent, muft look up to Jefus hanging on the Crofs, there alone can he find Healing and Life. Reflection. And what is my State ? And what is my prefent Cafe ? Am I a Sinner under thefirft Awaken- ings of Confcience ? Is my Spirit filled with dreadful Apprehenfions of an offended God, and of a Law that pronounceth Curfes and Death? Am I enquiring, tVhat Jhall I do to flee from the Wrath to come ? Does the Load of all my paft Offences lie heavy upon me ? Are my Sins gone over my Head as an heavy Burden, too heavy for me to bear? Does Satan, the Tempter and the Accu- fer, terrify and hurry me wich defpairing Thoughts P Does he tell me that my Crimes are too big to be forgiven? But Satan is a Lyer from the Beginning. The Serm. XXXVI. ofChriJt's Atonement. 273 The Gofpel ofChrift is divinely true. I come to Je* Jus as a great High Pried in the Blood of his Atone- ment : I come weary and heavy laden, under a Senfe of the Guilt of pad Sins, and the remaining Power of them in my Soul. O J ejus 9 fulfil thy Promife, and -f— give Reft to my labouring and wounded Spirit ! \ Speak a Word of Peace and Pardon to a finking Creature, and raife and receive him to Hope and Sal- / vation. I am worthy to perifh for ever, but thy / Death is worthy to procure Life for me. Here I reft ' my heavy-laden Soul, and with humble Hope I wait for thy Mercy. Or, am I a Profejfor of Religion that have fallen un- der great Decays and wretched Backjlidings ? Are old Terrors and Agonies returned upon my Confcience with redoubled Smart and Anguifh ? Do I fee my Guilt ? My fhameful Wanderings, my loachfome Iniquities ? Do I feem as it were to be caft out from God ? And does he feem to fhut the Door of Hea- ven againft my Prayers ? yet 1 will not defpair : I will come in the Name ofjejus the great A tonement. Warn my guilty Soul, 6 bleffed Redeemer, with thy Blood, and I will look again toward the holy Temple, I will lift up an humble Eye coward an offended God. Thy Sacrifice is ever frefh in the Power and Virtue pf it. The Lamb as it had beenjlain, appears in Hea- ven with the Marks of his Sacrifice. I return with a broken Heart to my heavenly Father : I return trembling and hoping in the Merit of that everlafting Atonement, and wait for restoring Grace. Or, am I endeavouring to walk clojely with my God, in all the Duties of Holinejs^ but daily Infirmities break out, daily Follies and Guilt attend me? I make fore Complaints indeed, becaufe of the perpetual Work- ings of indwelling Sin ; yet I will not defpair. I love the Word of God, and I read it to keep me from finning : But St. John allures me, if any Man fin through the Weaknefs of Nature, and the Preva- lence of daily Temptations, we have an Advocate with Vol. II. T the /■ 274 Vbe praBical Ufes Vol. II. the Father, even J e fits the Righteous , i John ii. i, 2. And he is an effectual Advocate, becaufe he is a 'Propitiation for our Sins •, and he pleads in the Virtue of his own Blood. O may I ever maintain a con- ftant Exercife of Faith on the Son of God, as my great High Prieft ! May I keep up a lively and, de- lightful Senfeof the All-fufficiency of his Atonement upon my Spirit, that this which is the Glory of my Religion, may alfo be the daily Life of my Soul. II. This Doctrine of Atonement for Sin, (hould be ufedas a powerful Motive to excite Repentance in eve- ry Heart where Sin hath dwelt. Repentance and For- givenefs are joined together Tn the Commifiion of our exalted Savimry Acts v. 31. Grace is a fweet and conft raining Motive to Duty. There is abundant Encouragement for Sinners to repent ancl mourn be- fore God for their pad Trarifgreflions, becaufe the; Blood of Jefus has provided Pardon for them. 1 John i. 9. If we confefs our Sins, God is faithful to his own "Word, zndjuft and true to his Son Jefus, to forgive, fuch Offenders, and his Blood will cleanje us from our Sins. The fallen Angels are not called and encourag'd by divine Mercy, to repent of their heinous Rebelli- ons ; for there is no Saviour, there is no atoning Sa- crifice provided for them. Reflection. And is there fuch an Atonement made ? And are there fuch Pardons provided for fuch guilty Wretches as I have been ? Is God reconciling him- felf to Men, and reconciling Men to himfelf, by the Blood' of Jefus ? Then Jet my Soul mourn for all her Follies, all her pad Iniquities. Let me be cover'd with Shame, and lie in the Duft at the Foot of God. O let him fpeak Peace and Forgivenefs to me," through the Blood of Chrift. / remember my Guilt and am confounded, and open my Mouth no mbre to vindicate my felf: I am over- whelmed with this amazing Inftance of divine Love : God has fent his Son to die for me, and is pacified to- ■ • ' vJard Serm. XXXVI. of ChrijYt Atonement, 275 -ward me, for all that I have done again ft him. O wretched Creature that I am, that ever I fhould rebel againft a God of fuch Companion ! Againft a God, who ajl this while had fuch kind De- figns towards me, and was making his own Way to Reconciliation and Peace, through the Blood of his own Son ! I find now by fweet Experience, what J have been often told by other Chriftians, that the jnoft kind|y Workings of true Repentance, arife from the Senfeof a forgiving God, and a dying Saviour. III. Let us ufe this Atonement of Chrift, as our lonftant Way of Accefs to God in all our Prayers. This is the only fafe Method of Addrefs to the Mercy- Seat : 'Tis ordained for this very Purpofe, to help a Sinner near to God. Heb. x. 19. Having therefore, Brethren, boldnefs to come into the Holiejl by the Blood of Jefus, and having an High Prieji over the Houfe of God, let us draw near with a true Heart. He is afcended to Heaven before us, he is entered within the Veil in Virtue of his Sacrifice ; he has befpoke Acceptance for our Perfons before the Throne, and a favourable Audience for all our Prayers. Whatfoever we ask of the Father, we mull ask it in his Name, and efpe- cially in the Name and Vertue of his great Atone- ment : All the Blefiings that God has to beftow, are purchafed by his Sufferings. Refleclion. Remember, O my Soul, and be humble; Remember thou canft not be a welcome Gueft even at the Throne of Grace, unlefs thou arc fprinkled with the Blood of Jefus. The God whom thou haft offended, is a great God, and a terrible, a God of Holinefs, like a devouring Fire; a God of awful Majefty and fevere Juftice, who will by no means clear the Quilty, without fome Recompence for his broken Law. Pare not approach him therefore, but under the Protection of the Blood of his Son : Chrift is fet forth as our Propitiation through Faith in bis Blood. If thou bring the Atonement of Chrift T 2 in 276 The pr attic al XJfes Vol.11. in the Hand of thy Faith, thou fhalt find fweet and eafy Accefs : And when thou art fill'd with in- ward Sorrows, thou may'ft pour them out all, and fpread thy Complaints and thy Burdens before the Eyes of thy God, with inward Confolation and Hope. Lord, I have finned, but thy Son has fuffered : I come to the Throne of Grace in his Name. My Offences cry for Vengeance, but the Blood of Jefus /peaks better 'Things, and cries louder for Peace and Pardon. Let the Voice of that Blood which has made full Satisfaction for the vileft Sins, prevail over all my Unworthinefs. Let the Lamb which is ih the midft of the Throne be honoured this Day, by introducing a guilty Creature with all his Complaints and Sorrows into thy awful Prefence, and thy di- vine Favour. Let me obtain Grace in the Hour of my Diftrefs and Necefllty : And, O that I may find fuch Succefs, and fuch eafe of Soul, in drawing near to God by the Blood of Chri/l, that on all Oc- cafions I may run to this Refuge, and maintain humble and conftant Communion with God my Fa- ther in this new and living Way of Accefs. May this earthly and foolifh Spirit of mine, .never be fuch a Stranger as it has been at the Mercy-Seat, fince the Door of Approach is always open, fince I have fo glorious an Introducer. IV. We fhould ufe this Atonement of Chrifl, as a divine Guard againfi Temptation and Sin, 1 Pet. i. i'5 18 19. As he which hath called you is holy, fo be '■ !x in nil manner of Conyerfation, for ye are redeem- tHe precious Blood of Chrifl , as of a Lamb with- ■nijh and without Spot. jieolion. And has this Soul of mine, which was 1 -vi ry to Sin and the Power of Satan been re- . j lJ by the Death of the Son of God ? And , I run back to my old Slavery, and give my ielf up again to the Reign and Tyranny of Sin ? Has Germ. XXXVI. of Chrifts Atonement. 277 Has this guilty and polluted Soul been wafli'd in fo precious a Laver as the Blood of the Son of God ? And lhall I defile my felf again? Shall I return with the Dog to bis Vomit, or with the Swine that was wafWd* to her wallowing in the Mire ? It was Sin that coft my Redeemer fo dear, that coft him Agonies and Death : And fhall I indulge fuch an Enemy in my Heart, and obey it in my Practice? God forbid! How jh all I hat am dead to Sin, by my Intereft in a dying Saviour, live any longer therein ? 'Tis a Scan- dal and Reproach to this blefied Doctrine of Atone- ment, if I mould ever dare give a Loofe to my Ini- quities, while I profefs Faith in the Blood of Christ. Grant, O Jefus, that I may never turn this adorable Grace of thine into Wantonnefs. V. The Atonement of Chrift is an Argument of 'prevailing Force to be ufed in Prayer, when we plead for the Aids of the blejfed Spirit ; when we aik for his facred Influences to enlighten, to fanctify, or ro comfort our Souls. The Spirit flows down to us in the Blood of Chrift. Reflexion. Holy Father, thou haft not with- held thy Son Jefus, but haft given him to die for me, and wilt thou not give me thy Spirit to live in me, and to raife me to a divine Life ? Even when I was dead in I'refpaffes and Sins, my bleffed Saviour pour- ed out his own Soul to Death, that I might be re- covered to thy Favour ; and {hall I not have thine Image impreft upon me by the Spirit, that I may appear before thee in the Beauty of Holinefs ? Shall I be fprinkled with the Blood of Chrift, and have my Errors forgiven, and fhall I not have divine Light bellowed upon me, that I may not wand r afrefh in the Ways of Error andDarknefs? Is my Guilt cancelled, and are my Iniquities removed by the great Atonement of the Son of God, and wic thou not beftow thy fanctify ing Spirit upon me, to guard me from renewed Guile and frefhlniqui- T 3 - ties ? 278 The practical Vfes Vol. IL ties ? Lord, have I not fled to lay hold on the Hope jet before me ? Haft thou not forgiven all my Sins ? And mall not the Spirit, the Comforter, fpeak Peace to my Soul, and fill me with Hope and Joy iri be- lieving ? Wilt thou deny thy Spirit to any Creature, for whom thy Son has poured out his invaluable Life and Blood ? [If this Sermon be too long, here is a proper Paufe.] How great and deferable are the Advantages that we have found already to be deriv'd from this Go- fpel of Atonement ? May our Souls pofiefs and im^ prove them all ! But there are ftill more Treafures of divine Grace to be dug out of this golden Mine : 9Tis aa inexhaufted Fountain of Duties and Bleflings. I proceed therefore to point out more of them to the Eye of Faith* VI. We mould ufe this Doctrine of Propitiation for Sin by the Death of Chrift, as an everlafling Spring of holy Love to God the Father, and to his Son Jefus Chrift. Great and unfpeakable was the Love of God the Father : 1 John iv. 9,10. Herein is Love \. not that we loved him, but he hath loved us, and fent his Son to be the Propitiation for our Sins. Great and unfpeakable is the Love of Jefus the Saviour; it has Heights and Depths, and Lengths and Breadths in it which pafs our Knowledge, Eph. iii. 18. For, when we wen Enemies, he died to reconcile us to God, Rom. v. 10. The great and blefTed God had no richer Gift, than his Son, and he beftowed his Son upon us. Chrift Jefus himfelf made his Flefh and Soul an Of- fering for our Sins. 'Twas a Spring of divine Love that arofe from theBofom of God, and runs through all this facred Tranfa&ion in many blefTed Streams : It runs through all the Length of Time into a long Eternity. How mould this melt and foften our Hearts, into Returns of Love to the great God, and a to Scrm. XXXVI. of Chrifis Atonement. 279 to his Son Jefus Christ. We love him, ( faith the beloved ApoftleJ becaufe be firfi loved us, 1 John iv. 19. Refletlidn. And what fhall I do to raife my Love to God my Father, and my blefled Redeemer ? When I was a Stranger and an Enemy, God recon- ciled me to himfelf, by fending his Son to die for me. How hard is this wretched Heart of mine", that it feels no more powerful ImprelTions from this ama- zing Love and Compafiion of God to a rebel Crea- ture ! What Sorrows, what Indignities, what bitter Scoffs, what Loads of Reproach, what inward and unknown Agonies of Soul, what a fhameful, and painful, and curfed Death, did the blelTcd Son of God endure for my fake ? And can I forbear to love him ? Alas ! how cold are my Affections ! How feeble and languid is my Zeal ! What poor forry Returns do I make for thefe infinite Condefcenfions of divine Love ! Warm my Heart, O Jefus, with thy Love, and inflame all my Affections. O may- all the Powers of my Soul exert their utmofr. Dili- gence in the Service of the Son of God, that has re- deemed me ! His Love wasjlronger than Death ; and fhall it not cohftrain me to love him ? Did he lay- down his Life for my fake, and fhall I not lay ouc and employ my Life with all my Talents and Ca- pacities to his Honour ? Bleffed Jefus, I grieve, I mourn, I am confounded that I feel no more of the conftraining Influences of thy dying Love, to make all my Duty and Obedience eafy and de- lightful. VII. This Doctrine carries in it aftrong Perfuafive to that Love and Pity which we Jhould Jhew on all Oc- cafions to our Fellow-Creatures. When the Apoftle John had magnified the Love of God, in that he fent his Son to be a Propitiation for our Sins : He makes this Inference, Beloved, if Godfo loved us, we ought alfo to love one another, 1 John iv. 11. And in T 4 the '280 The pradficalTJfes Vol. II. the foregoing Chapter, he raifes this Inference of Love to a fublime Degree : Becaufe Godhatb laid down his Life for us, we ought to lay down our Lives for the Bre- thren. But how can any Perfon make a Pretence to Chriftianity, who hath the Good of this World, andfeeth his Brother have need, andfkutteth up his Bowels ofCom- ■pafjion from him ? Now can fuch an hardened and cruel Heart pretend that the Love of God dwells there? 1 John iii. 16. This blefTed Truth of the Forgivenefs of Sin thro* the Propitiation of Chrift, demands of us the Duties of Forbearance and Forgivenefs, of Kindnefs and Ten- dernefs to Men* Be ye kind one to another, and tender- hearted, forgiving one another, even as God for Cbrift's fake hath forgiven you, Eph. iv, 32. Shall Chrifti- ans bite and devour each other, fhall they rage a- gainft each other with bitter Reproaches, /hall they quarrel, and grieve, and wound each other, who were once Fellow-Slaves in the Chains of Guilt and Death, and were redeemed together by the volun- tary Death of the Son of God ? Shall they who have known and rafted fuch divine Companion, imitate the Rage, and Malice, and Envy of Hell, ra- ther than the heavenly Example of the blefTed Jefus ? Refctlioni And haft thou never felt the Influence of this divine Trutn, O my Soul, this blefTed Do- ctrine of atoning Love ? Doft thou fwell with An- ger ?. Doft thou refent every fuppofed Injury ? Doft thou indulge a Spirit of Revenge ? And do thy Thoughts contrive Mifchief to Men, while the Thoughts of the Son of God are all Tendernefs and CompafTion toward thee ? Had he.refented all thy Iniquities, had he meditated Vengeance for all thy Crimes, he had never laid down his Life to refcue thee from Hell, and thy State and thy Cafe had been miferable without Hope. Haft thou no Pity for the Poor, when their Ne- ceffities and Groans cry aloud for thy Relief? The Sort of God did not deal thus with thee : He ex- pended Serm.XXXVL of Chri ft1 s Atonement. 281 pended the Riches of his Love upon thee, even his unfearchable Riches of Grace : And when no other Price was fufficient to redeem thee from Death, he gave up himfelf for thee, and made his own Soul aft. Offering for thy Sins. Remember therefore, when Provocations to Anger are fet before thee, and thou feeleft the inward rifing Paflion, remember the Death and Love of the Son of God, re mem Mr the Price of thy Forgivenefs. VIII. Patience under heavy Afflitlions, is another divine Leflbn that we mould learn from this Do*- ftrine of the atoning Death of Chrift ; and not Patience only, but holy Joy in the midft of earthly Sor- rows may be derived from the fame Spring. Rom. v. 1, &c. Being juftified by Faith we have Peace with God through our Lord Jejus Cbrift, we rejoice in Hbpe of the Glory of God ; and not only fo, but we glory. in Tribulations, becaufe God has commended his Love to- wards us at this Rate, in that while we were yet Sin- ners Chris! died for us. Refleclion. Why then fhould my Spirit be over- whelmed under the Troubles of this Life? Surely the Mercies which I enjoy are infinitely greater than all my Sorrows. Goa has redeemed my Soul from Hell by the Blood of his Son. Lord, I would fup- prefs all my repining Thoughts ; I am humble, I am thankful ; and though thou vifiteft me with Cha- ftifements, to reduce me from my Follies, thou haft not laid on me the Burden of my Sins, nor call'd me to the hard and dreadful Work of anfwering the fevere Demands of thy broken Law. This Burden thy own Son has borne ; this Work he has perfor- med. The Cup of common Sorrows which my heaven- ly Father puts into my Hand, /hall I not drink it ! It is not a Cup of fuch Anguifh and Terror as the Son of God drunk up for my fake. Why mould a Crea- ture faved from Hell, be impatient and uneafy at any fi82 The practical Ufes Vol. lit any of the little Sufferings which he iuftaina here on Earth ? This is not only a powerful Argument to com- pofe my Soul to Refignation under Troubles, but even to raife me to holy Joy. Surely he that has loved me, and has given his own Son up to Death for me, does not afflict me wittingly, nor grieve my Spirit beyond what he lees neceffary. He tranfacts all his Affairs with me according to that Covenant of Love whereby he ordained his Son to die for me ; and he will beftow upon me every good Thing in its proper Seafon : He that /pared not his own Son, but gave him up to die for us, jhall he not with him freely give us all Things ! , Blefs the Name of thy God, O my Soul, Jet my Heart be fill'd with Thankfulnefs, and my Lips "with Praife : He has diftinguifhed thee, my Soul, by peculiar Blefiings. He has made no fuch Pre- paration of an Atonement for Angels, thofe hea- venly Creatures, when they finried againfl him, but they are cajl down into Chains of Darknefs ; and why am not I caft into Chains of Darknefs too ? He has rot revealed this Grace to feveral large Heathen Na- tions : They know nothing of a Redeemer : But he has revealed his Son to me, in the Glory and Grace of his Atonement : He has raifed me to the Hope of eternal Life, by the Death and the Refurreetion ofjefus his Son. Let all my Murmurings and Im- patience be filent for ever. The worft of my prefent Sufferings are not worthy to be compared with the Glory that (hall be revealed, the Glory purchafed by the Sufferings of Chrijl. IX. The Doctrine of the Atonement of Chrift gives us a bleffed Invitation to the Lord*s Supper, where Chrijl crucify* d is fet forth before us in the Memorials of bis Propitiation, The Sferm. XXXVI. tfCMJl's Atonement. 283 The Propitiation of Chrift is of fo conftant and univerfal Ufe in the whole of our Religion, that our blefied Lord would not fuffer us to live without fome fenfible Tokens and Signs of it, and thefe are to be frequently repeated to the End of the World ; and therefore he has given a mod exprefs and pofitive Command, Luke xxii. 19. This do in Remembrance of me. And the Apoftle Paul, 1 Cor. xi. 26. where he teaches the Corinthians this Ordinance, aflureS them, as often as ye eat this Bread, and drink this Cup9 ye do/hew the Lord's Death till he come. Our bleffed Lord has not given us fuch a peculiar Memorial of any of his other Actions or Offices as he has of his Priefthood and Sacrifice. Refleclion. And fhall I not do Honour to the Me- mory of my dying Saviour ? Shall I refufe to re- member my great High Prieft, and his Propitia- tion for Sin, in the Way and Manner in which he has enjo'in'd me ? Do I not truft in the Death of Chriji for my Salvation, and fhall I not glory in his Crofs, and profefs it before the World ? Do I not ftand in daily need of this Bread of Life which was broken for my fake, and fhall I reject the Memo- rials of his broken Body, when his Flefh and Spirit were made an Offering for my Guilt ? Do I not hope for Forgivenefs through his Blood, and fhall I not drink this Cup of Reconciliation which he has mingled ? I have learnt by the Gofpel, the Excel- lency and Virtue of the Propitiation of Cbrisl, to cancel my Iniquities, and fhall I not receive this Propitiation in all the Methods of his own Ap- pointment ? Shall I dare to fay, 'tis enough for me to read it in the Bible, and to hear it in the Miniftry of the Word, and to meditate on it in private, when my Lord has given me an exprefs Command to re- ceive it alfo in thofe Emblems and fenfible Figures of Bread and Wine, and has fancl ify'd them for this very Purpofe ? Is this a kind Return to him that died for me ? Blefied $4 £& prattical Ufes Vol. IL 'Blefied Redeemer, forgive all my Omifiions, my Delays, my carelefs or flothful Neglects of this ; Ordinance of thine, and all my iinful In- born it. O fcatter all my Doubts, banifh all my ExcufeS, and bring me to thy ho- is a penitent and humble Difciple, as a word y and joyful Receiver ; there let me join . ^ellow Chriftians and remember thy dying ] We may ufe this Doctrine as our moft effectu- al Dr fence againft the Terrors of dying j and as our joyful h pe of our blejfed Refurrettion. The Atonement of Cbrift is a divine Support irt the Agonies of Death. At fuch a Seafon a thoufand - paft Iniquities will fome times croud irt upon the Memory, and fill the Soul with Horror, and per- haps Satan the Accufer makes a dreadful Aflault upon the Confcience at the fame time, and torments the Spirit with painful Agonies : But the moft for- midable Terrors, the fhapeft Agonies find a Relief here, the very Sting of Death is taken away by the yt Death of Chrift, i Cor. xv. §6. The Sting of Death is Sin, and the Strength of Sin to condemn us is the Law of God ; but Thanks be to God through Chrisl Jefus, who hath anfwered the Demands of the con- demning Law, and taken away the Sting of Death by his atoning Sacrifice. We may now venture into the Prefence of a holy and righteous God, laying frefh hold of the Atone- ment in a dying Hour by a living Faith, and having our departing Spirits fprinkled with the Blood of Chrisl. 'Twas this very Blood in the Virtue of which Jefus himfelf was raifed from the Dead, Heb. xiii. 20. The God of Peace brought again from the Dead our Lord J ejus, the great Shepherd of the Sheep, through the Blood of the everlafling Covenant. 'Twas in the Virtue of this Blood that he afcended and appeared before God in Heaven : Heb* ix, 12. Chriji by his own Blood en- Ur*d germ. XXXVI. of Chrifts Atonement. 285 ter'd into the holy Place, having obtained eternal Redemp- tion for us. Did the curfed Guilt of our Sins bring the Son of God down from Heaven to Earth, did it fmite him to Death, and lay him low in the Grave ? But the Power of his compleat Atonement has broken the Bonds of Death and the Grave •, this has brought him back to Life again, and has rais'd him from Earth to Heaven ; and by the fame Blood of his Crofs he has opened an effectual Way for our rifing from the Dead, and our final Admiffion into the Place of Blefiednefs, As Aaron the Jezvijh High- Prieft might not dare to venture into the Holy of Ho- lies without the Blood of Expiation, fo Chriji our great High-Prieft, when he had once taken our Sins upon him, might not afcend to Heaven into the Prefence of God, till in the Language of Scripture he could carry bis Blood with him, till he could fhew a full Atonement, Now that very fame Blood and Sacrifice which gave Chriji himfelf a joyful Admif- fion into Heaven, who was the great Shepherd and the Reprefentative of his People, will alfo give every one of his Sheep a fafe and glorious Entrance into the Prefence of God. This we may hope for with a chearful Heart, when our departing Spirits are cal- led away from this lower World. And for the fur-» ther Joy of our Faith, we fhould remember alfo, that in the Virtue of the fame Blood we mail be raifed from the Grave : The Grave fhall obey the Voice of him that died for us ; for he has ranfom'd us from the Power of it. Then the Soul and Body of every Difciple of Chriji fhall be introduced with divine Acceptance to dwell where Jefus is, and to be- hold his Glory. Refletlion. Why then art thou fo terrify'd, O my Soul, at the Thoughts of dying ? Why all thefe Shudderings of the Flefh, and thefe Agonies of Spi- rit at the Apprehenfions of Death and the Grave ? Are the Sins of thy Life great and numerous ? Do they 28(? Ihe praBical Ufes Vol. II, they throng in upon thy Confcience, and fill thy Thoughts with Tumult and Terror ? Remember •the Time, the dark and difmal Hour, when Jefus thy- Saviour bore all thofe very Sins in bis own Body on the Tree: There the Demands of divine Juftice were all anfwer'd, and Sin has now no Power to con- demn the Saint, nor has, Death Power to hurt him in his beib Iuterefts. Who jhall condemn ? It is ;1- thai has died, yea, rather has rifen again, as a compieat Conqueror over Death. And is not Chris! thy Head; thy Redeemer, and the Captain of thy Salvation P Let me call p mind the folemn Seafons of Tiartfac^ion between Chrift and my Soul. Have \ not reftgn'd my felf to him as an all-fufficient Sa- viour, to deliver me both from $he Guilt and the Power of every Sin ? Have I not trufted in the Blood of his Atonement, and felt the quickening Power of his Spirit as the Fruit of his Blood 2 Has he not raifed me to a new Life ? What if the mortal Body muft die becaufe it has Sin in it, yet my Spirit Jhall live, becaufe Chrift is my. Righteoufnefs. Fear not then, O my Soul, but go chearfully through the Gates of Death when he calleth thee, Jefus has taken away the Terrors of that dark Paf- fage. He has depriv'd Death of its Sting, and, fan- ctified the Grave for a fweet deeping PJace. A- waken all the Powers of thy Faith, and triumph over the conquered, Enemy. The Juftice of God is become thy Friend, and D^ath can do no Mil chief to the Friends of God, reconciled by the Blood of Jefus. Look forward and behold thy great Fore-runner ready to introduce thee into the Pre- sence of his Father and thy Father, his God and thy, God,? with exceeding Joy. $id a joyful Farewel to Fiefh and Senfe, thole bufy Tempters ; farewel to, Time and this World, and all Things that are not divine and holy. Turn thy Back on all vifible Objects, clofe thine Eyes with a fmiling Countenance, forget ' Serm. XXXVI. of ChrijV s Atonement. 2%7 forget Earth for ever, and enter into the heavenly Manfions. XI. The View of Chrift as our Propitiation, is not only a fafe Defence againft the Terrors of Death, but 'tis a divine Allurement toward the upper World, There lives our dear Redeemer, our blefied and beloved Lord, who rarifomed our Souls from Sin and Hell. There he reigns on the Throne as King of Glory, who once hung on the Crofs as our Sacrifice of A- tonement : The Lamb of God in the midft of the Throney with the Signals of his Death upon him. The Sight of thefe Signals fhall open all our Springs of Love : Joy, Love, and Gratitude mail hli the departed Spirit : As foon as we are abfent from the Body we are prefent with the Lord who died for us. Refleclion. O happy Day and happy Hour indeed, that fhall finifh the long Abfenee of my Beloved, and place me within Sight of my adored Jefus ! "When fhall I fee that lovely, that illuflrious Friend, who laid down his own Life to refcue mine, his own valuable Life to ranfom a Worm, a Rebel that de- ferved to die ? He fuffered, he groaned, he died ; but he rofe again, the blefied Saviour arofe, he lives, he reigns exalted over all the Creation. Faith be- holds him rifen, and reigning, but 'tis through a Glafs, 'tis at a Diftance, and but darkly. I wait, I hope for a more divine Pleafure ; 'tis a Delight worth dying for, to behold him Face to Face, to fee him as he is, to converfe with his wonderous Perfon, and! to furvey his Glories, Alas, my Soul is too patient of this long Diftance and Separation. O for the Wings of Love, to bear my Spirit upward in holy Breathings ! Methinks J would long to be near him, to be with him, ;o give him my higheft Prai- fes and Thanks for my Share in his dying Love. \ would rife to join with the blefied Acclamations, the holy Songs of the Saints on high, while they be- hold their exalted Sayigur. How fweet their Songs ! How 288 The practical Ufes, &c. Vol.11. How loud their Acclamations ! This is the Man, the God-man who died for me ! This is the Son of God, who was buffeted, who was crowned with Thorns, who endured exquifite Anguifh, and unknown Sor- rows for me, who was fcourged, and wounded, and crucified for me ! This is the glorious Perfon, the Lamb of God, who warned me from my Sins in his own Blood. Blefling, Honour, and Salvation to his. holy Name for ever and ever. Amen. ■ S E R. ,Serm. XXXVII. The Chrifiians Treafure. 289 SERMON XXXVII. The Chriftian's Treafure. 1 C o R. ili. 21. All Things are yours. *)f ■ 1 1 S a peculiar Delight of this Apoftle to furvey the BlefTingsw we derive from -JL Chrifi, and to run over the Glories of the Gofpel in flowing Language. At the End of this Chapter he reckons up the Privileges of the Saints, and tells them, they have an Intereft in all Things : " It does not become you, fays he, to en- ^ " ter into Parties, and to glory in any fingle Man, • " no, not in Paul, Apollos, nor Cephas, for all " things are yours, whether Life or Death, whether " this World or the other, whether Things prefent or cc Things to come, all are yours. To improve this Proportion, and to bring it down to fome practical Purpofes, let us confider, I. What we are to underftand by this extenfive Privilege of true Chriftians, contain'd in this Expreflion ; *All Things are yours, and what is the true Limitation of theSenfe of ic. II. It fhall be proved, that notwithstanding the limited Senfe of thefe Words, yet the Saints have a richer Treafure in them, than the great- eft Riches of a Sinner. Vol. II. U III, 2QO floe Chrijliaris Treafure. Vol. It. III. We (hall enquire how Chriftians come to pof- fefs fuch a Treafure. And, IV. See what Ufe may be made of this Doflrine. Firft, What are we to under/land by this Exprejfwn^ All rpnings are yours ? To anlwer this Enquiry clearly, I am conftrain'd to introduce thefe two Negatives. ift, We are not to fuppofe here that all Things are in the Pojfejfwn of true Chriftians, and under their rower: This Truth every Man is a Witnefs of, that the Saints have neither Heaven nor Earth in their prefent Pofieflion. The Skin and Stars are not at their Command, nor the Riches of this World in their Chefts, nor the Kingdoms of this World un- der their Government. No, by no Means, for they are mod times poor and mean in this World, many of them deftitute of the common Supports of Na- ture, and the Comforts of Life. Chrijl himfelf their Lord and Mafter had not where to lay his Head : And the Apoftles, who were the Chief of Chriftians, fuf* fered Hunger and Thirft, were naked and buffeted ; they had fometimes neither Food nor Raiment, neither Reft nor Peace, nor any certain Dwelling-Place, i Cor. iv. ii. idly. And as all Things are not in their PofTef- fion, fo neither are we to underftand that all Things in a civil Senfe are their Right and Property. They have not a juft Claim and Demand of the good Things which their Neighbours pofTefs, nor ought they to take Pofiefiion of them, though they had Power to do it. It is a very wicked Principle which has no Countenance from Scripture, and has been abus'd to moft unrighteous and bloody Purpofes, that Dominion is founded in Grace, or that the Saints have a pnefent Civil Right to all the Earth, and the good Things of it. From this fort of Doctrine, fome Men of furious Zeal and Enthufiafm have been tempted to rife and feize on the Property of their Neighbours. 2 And Serm. XXXVII. The Chrifliaiis Treafure. 29 1 And indeed, all the Per [edition in the World upon the Accounc of Religion, is built on this Principle, thac the Saints alone have a Right to Peace and Liberty, to Ho- nour and Money , and all the good Things of this Life ; and that the HerSlick and the Sinner have no Right to any thing. And tho' Perfecutors are very much afham'd to own this Doctrine in Words, yet they confirm jfc and comment upon it, in all their opp^eflive and bloody Practices. But the Chriftian Religion knows no fuch Prin- ciples ; it allows every Man's Property and Intereft in the Goods of this World, whether he be a Turk or a Jew, a Heathen or a Chriftian, a Saint or a Sin- ner. 'Tis Providence has difpofed of thefe outward Things in the civil Life, and Men become intitled to them, by the Laws and Agreements of Civil So- ciety : And thus a rich wicked Man may be righ- teoufly poflefled of a fine Houfe, and purple Rai- ment, may have a well-fpread Table, and large Lands and Dominions, while a Saint may happen to lie at his Door deftitute of Bread and Cloathing. But in what Senfe then can it be faid, that /Ml Things are theirs ? To give a juft Anfwer to this Enquiry, we muft take Notice, that the Apoftie's firit Defign here, is to fhew, that Believers need not be i'o fond of af- fuming to themielves a peculiar Inrereft in one Mi- nifter or another, for they may enjoy the Gifts of all j All are for their fakes : And from this fingle Hint he rifes high into the Privileges of theSaincs. Not Minifters only, as Paul and Cephas, are defign- ed for their Benefic ; but rdl Things are theirs : A]l Things in Heaven or Earth, in Time, or in Eter- nity, are appointed to do fome Service to them. This therefore I take to be the true Senfe of my Text, viz. that All Things in the Creation of God, all Things in all his va/l Dominions, which a Chriftian can or jhall at any Time have to do with, fhall as certainly ferve to promote his true Intereft, and bis final Happinefs, U 2 as 2.92 T'he Chriftian1 sfreafur e. Vol.11. as though he himfelf had fovereign Dominion over them, or prefent Pofjefjion of them : Always fuppofing that the Chriftian maintain his Character, and act in his Station becoming the Dignity of his holy and hea- venly Calling. The plain Meaning of the Words, is, that All Things Jhatt work for the good of the Saints. But the Apoftle chufes to exprefs this in a noble Manner here, and by fuch an exalred Figure of Speech as aggrandizes the Character of the Saints, and raifes their Dignity : And therefore he reprefents them as having a Property in all Things, and fpeaks fublime- 3y of them, as though they were Poffeffors of Hea- ven and Earth. Now the Ground on which he builds this manner of fpeaking, may be fet in a juft and eafy Light. We can properly be faid to poffefs nothing but what turns to our Account, what is of fome Service or Ad- vantage to us j and therefore in the common Lan- guage of Life, We fay, concerning a rich covetous Man, he is a poor Wretch, he has nothing, becaufe he receives Benefit from fo fmall a Pare of his Eftate : And in truth, he has no more than he enjoys or ufes. Now the true Chriftian reaps the Benefit of all Things ; and God, the great God, the Poffeffor of Heaven and Earth, makes all Things work together for the Benefit of his People •, and in this Senfe it is that all Things are theirs. All Things fhall turn to their Advantage, either (1.) for the Support and Comfort of their temporal Life ; or (2.) for the Beginning and Improvement of their f pi- ritual Life \ or (3.) for their PoffeJJion and Enjoyment of Life eternal. But inftead of collecting all the Treafuresand Ri- ches of the Saints, under thefe three general Heads, I fhall chufe rather to make a Paraphrafe on the whole Verfe of my Text, and thus difcover the Intereft that a Chriftian has in the Perfons and Things of Earth and Heaven. Whether Paul, or Apollos, or Cephas^ Serm. XXXVII. The ChrifliarisTreafure. 293 Cejhas, or the World, or Life, or Death, or Things prefent, or Things to come, all are yours. I. The Minijlers of the Gofpel are yours. Is Paul appointed an Apoflle feparaled to the Gofpel by the immediate Call of Chrijl ; 'tis for your fakes, O ye Corinthians, that he was cholen and called ! Chrijl had you in his Eye, and upon his Heart, when he (lopped him in the midft of his Fury and Per- fection -, when he overwhelmed him with Glory, in the Road to Damafus ; and from a Perfecutor, made an Apoltle of him, and a Preacher of the Crofs of Jefus : For he defigned then to fend him to Co- rinth, to call you from Heathenifm, and to fave your Souls. Is Paul a Man of Learning and of bright Parts ? Is he endowed with profound Knowledge of divine Myfteries above his Brethren ? Is he fit to preach for the Converfion of the Heathen World, and to write the great Things of God for the Church, in all future Ages ? 'Tis for your fakes, O Chriftians, that he is thus endowed : 'Tis for you, O Believers in Great Britain, though you live as it were at the Ends of the Earth, and in the old Age of the World ; 'tis even for you that he was appointed and infpired to write his Epiftles to Rome, Corinthy and Ephefus, and the reft of the early Churches. 'Tis by his Writings, that you have been enlighten- ed in the Myfteries of Chnfl, and the Wonders of the Gofpel. Almoft fevemeen hundred Years ago was he made the Apoftle of the Gtntiles, and that partly for your fakes. Paul him [elf. is yours. Was Apollos an elegant Man, and migbfy in the Scrip- tures ? 'Twasforyou, O primitive Chriftians, that he had the Gift of Oratory bellowed on him. Has any Minirter in our Age and Place of Abode a pe- culiar Talent of Eloquence, hath he a Vivacity of Fancy, a Strength of Exprefiion, a fweet Accent, and a commanding Voice ? It is defigned for the U 3 Con- 294 ^je Chrijiiatis Treajtire. Vol. II. Convi<5tion and Salvation of your Souls. Can he thunder libe the Voice of God on Mount Sinai, and flaih the Terrors of the Law, like Lightning, upon your Confciences ? * Lis to awaken you out of your carnal Slumber and Security in Sin, to make you fly from the Wrath to come, and cry out, Whatjhall I do to be faved? Can he fet the Bleffings of Salva- tion in a glorious and convincing Light ? 'Tis to perfuade you to accept them. Has he the Art of linking the Paflions, and touching the inward Springs of the Soul ? Can he fpread the Invitations of Grace before you, in alluring Language ? Can he dilTolve his Thoughts in the tendereft Accents of Speech, and moiften his Words with his Tears ? 'Tis all defign'd as a Means, in the Hands of the Spirit, to melt your Hearts to Repentance, and to foften your Souls to receive the Impreffk.-ns of chs- Gofpel ? Has he the holy Skill of difplaying the Glories of our blefled Saviour ? Can he fet oiF the Miracles of his Life ? Can he talk of his bleeding and his dying Love in the molt affecting Manner ■? Can he paint him in the Honours of his Refurrca. on, his Triumph, and his exalted State, in mod magnificent Colours ? 'Tis all for the Afliftance of your Faith, the kindling of your Love, and the Acj^ vancement of your Joy. Not Paul only, but Apol- lo 5 is ycurs. Is Cephas or Peter a Man of Boldnefs and Cou- rage, to defend the Truths of the Gofpel, or to fpeak for Cbrifl amongfl Infidels ? 'Tis to lead you onward as the Soldiers of Cbrifl, through the midft of Dangers, and to encourage you to face the per- fecting World bravely, in the Profeflion of the Crofs. Or is the Character of Cephas, as an Inftruftor of the Young, and a condefcending Preacher to Babes ? He has this Talent given him for your jakes too, to feed you, while you were Babes in Cbriji, with the fine ere Milk of the Word, to fet be- fore Serm. XXXVII. The Chriflian's Treafure. z95 fore you the firft Principles of the Oracles of God, and afijft you to imbibe the Rudiments of Chriftianity, befqre you were fit to receive the more exalted Do- ctrines, and be fed with fir onger Meat. Thus not on- ly Paul and Apollos, but Cephas is yours. AJ] the Officers in the Church, both Ordinary and Extraordinary, are appointed for your fakes. It is for you that Chrifl afc ended on high, and gave Gifts to Men. Read and believe it, Eph.iv. u, 12. Andhe gave foine ^pofiles ; and fame Prophets ; and fome E- vangelifls ; and fome Paflors and 'Teachers ; for the per- fecting of the Saints^ for the Work of the Miniflry, for the Edifying the Body of Chrifl. And as the Gifts and Graces of the Minifters of the Gofpel are dcfigned for the Renefic of the Church, ib the outward Circumjlances that attend them, their Sorrows, and their Joys are ordained for the Ad- vantage of Chriftians : And St. Paul rejoices in it, 2 Cor. i. 3, 4, 6. Bleffed be God, even the Father of our Lord Jefus Chrifl, the Father of Mercies, and the God of all Comfort, who comfort eth us in all our Tribu- lation, that we may be able to comfort them which are in any Trouble, by the Comfort wherewith we our felves are comforted of God j And whether we be afflicled, 'tis for your Confolation and Salvation, which appears to be effectual, when ye endure the fame Sufferings which we alp fuffer. Or whether we be comforted, 'tis for your Confolation and Salvation, i. e. we preach more effectually from our own Experience. Thus whatfoever be the Characters, or the Ta- Jents, or the Circumftances of Life that atcend your Minifters, they are ordained of God for fome valu- able Purpofes to you. II. This World is yours. Not only the Minifters of the Gofpel, but the World, and the Things of it are yours. 'Tis for your fakes, O Believers, that the World ftands ! For when Sin entered into it by Adam, the firft Map, there was a Curfe fpread over U 4 it J 296 TheChriJtiarisT'reafure. Vol.11. it ; and perhaps immediate Deftruction had attend- ed it, but for the fake of the Children of God, who were appointed to be born in fucceffive Ages, a- mongft the Pofterity of Adam, among the Children of Men. 'Tis for the fake of the Elect, who were given to Cbriji before the World was, that this Earth, and thefe lower Heavens are continued in Being. This Earth abides as a Stage of Action, proper for a' State of Trial for the Saints., and when the laft Saint is born, and his State of Trial is finiuYd, the World and the ffior\s of itjhall be burnt up together. 'Tis for you, O Chnftians, that thefe Heavens, or (fhall I fay) this Globe of Earth rolls round in ixs daily and yearly Courfes, and the Sun and the Moon fend out their brighter or paler Beams, to light you onward in your Way to Glory. The Morning breaks for you to give you Day-light, that you may work for God : And the Evening fpreads its long thick Sha- dows over the Nations, to determine a time for your Repofe and Refrefhment. The Darknefs and the Light are yours, duiing your Continuance in the Flefh. When all your Work here is done, thefe lower Heavens fhall be folded up like an old Garment, as a Vefture Jhall they be changed -, they fhall flee away and be no more. Survey the Trees and the Fields, how they bring forth Food for you. The Beafls of the Earth grow and are nourifhed for you Conveniency ; they were born, and live, and die for your Support and Nou- rifhmenc. The Winds blow to purge the Air for ycu,.and to keep it wholefome, while God has ap- pointed you to breathe in it. The Fountains bubble, and the Rivers flow to quench your Thirft. Flax and Wool are ordained for your Covering, and the Silk-worm is fet to his fhining Ta(k, that fome of your .Garments may be foft and eafy : The Beafls of the Earth are at Peace with you, and you are in league with the Stones of the Field, j#b v. 23. O happy and glorious State of the Children of God ! Chrifl Seim XXXVII. The Chriftiarfs Treafure. 297 Chrijl, in his providential Management of all Things in this World, has a chief Regard to his own People. The Wicked of the Earth who dwell among the Saints, come in for a Share of the com- mon good Things of Life, chiefly as they are In- ftruments of the Providence of Chrift, for fome known or unknown Benefit to his Church. I might tell you alfo, that if you are Chriftians in- deed, then tho' your ungodly Neighbours may have a rightful Civil Property in many good Things of the World, yet you have a better and fweeter Interejl in the earthly Bleffings which you pofTefs. You can tafte the Love of a Father in them, and the Kind- nefs of a reconciled God. They are common Bene- fits ro the World, but they are made as it were fpeci- al Bleffings to you. They are put into your Hand by a better Covenant : They are fanclified to your Ufe : The World it felf becomes a Means to raife your Hearts towards God. And whereas Wealth, and Honours, and the plenteous Enjoyments of Life, become a Temptation and a Snare to the Wicked ; and, through the Corruption of their Natures, di- vide their Souls from God and Heaven, the fame Things are made happy Instruments in the Hand of the Mediator, tofurnifh you out for eminent Ser- vice, and to help you onward to a better World. III. Life and Death are yours. Life, with all the comfortable Attendants of it; or even with all its Difficulties and Vexations, 'tis ftill defigned for your Advantage : And Death, as terrible as it is in it felf, fhall appear to be a Benefit to you. But I infill no longer on this Head at prefent, becaufe I defign it to be the Subject of following Difcourfes. IV. Things prefent, whether viftble or invifible, and Things to comet are all yours. 1. Vifible' Things -prefent are yours. I have fhew'd you in part already, how the Wheels of Nature are rolling 298 the Cbrifiian's Treafure. Vol. II. rolling for you. This lower Creation flands anc| moves for your Sakes, for your Relief and Support, while you are travelling to Heaven. The prefent Pofture of Things in this World, the daily Scenes of Life are continued or changed, and dill over-ruled by divine Providence for your Good. Kingdoms, and Laws, and Governments, are eftablillhed among Men for yqur Safety : If the World were without alj Government, and all Things run into Confufion, the Saints, with all their earthly Comforts, would be- come the Plunder and Property of the Wicked conti- nually. The Princes of the Earth, and the politi- cal Conftitutions of Nations, are defigned, to be a Screen and Defence to the People of; Qod, who dwell among them : For if tbefe Foundations are de- flrofd, What can the Righteous do? Pfalm xi. 3. The Wicked would bend their Bow, and make ready their. Arrow upon the String \ and they would net only in private, but publickly fkoot at the Upright in Heart : There would be neither Life nor Safety for a Chri- stian, Yet, on the other Hand, when Chrift, in the Courfe of J)is Providence, brings Confufion on States and Kingdoms, and when he fuffers the Wicked of the, Earth, like wild Beafts of the Wildernefs, to fpoil, devour and deftroy, *tis ufually defign'd by his Wif- dom, as a Seafon of proper Trial for his own Peo- ple, and that Country becomes a Scene of their glo- rious Sufferings. Chrijl, who is Head over all Things, Jets up and pulls down Tyrants or good Princes, as may bed ferve the Counfels of his Father's Mercy, and his own kind Defigns for Hischofen and redeem- ed People. And as the whole World of Nature, arid, the prefent Affairs of Nations are managed by Chrijl, for the Good of the Church ; fo the World of Grace, and the Affairs of his Sanctuary, and his Kingdoms on Earth, are all ordained for the Benefits of the S.aints. Chri- ftians, why did he feparate you from the World, and call you out of the Wildernefs, and make you a cho- Serm. XXXVII. the Chrifiiaris treafure. 299 fen Nation, a peculiar People ? Was it not iox your Advantage ? Why did he write his Word ? Why did he ordain Minifters and holy Inftkutions? Was it not for your Edification ? Were not the Seals of the Co- venant given to aflift your Faith, by the Aid of your Senies, and by this Means to enflame your Love, and exalt your Joy ? Are not the Precepts of the Word written to direct you in the Way of Duty ? Are not the Threatnings pronounced to awaken your Fear, and guard you from Sin and Fojly? And are not all the Promifes of the Gofpel given to comfort your Souls, to fupport your Spirits, and give a fweet Tafte of Glory beforehand ? Whatfoever temporal Circumjlances attend you in thisprefent Life, whether they are painful or pleafant, they are all the Appointments of your heavenly Fa- ther for your real Intereft. Are you at Peace in the midft of Plenty, and does every Thing around you. fmile upon you ? 'Tis that your Hearts may be railed to Thankfulnefs, and your Lips tuned to. Praife. Do you labour under Pain orSicknefs ? 'Tis to wean you from Flefh and Blood, to put you in Mind, that this Tabernacle is falling, to awaken your Hearts to infure a better Habitation on high. Do you want Food or Raiment ? 'tis to make you remember, that you are in the Wildernefs, and to call your Meditations upward to your Father's Houfe, where there is Bread enough^ and to fpare. Are you fcorned and reviled by the bafeft of Men ? Are you perfecuted or imprifoned and treated with Rudenefs or Cruelty ? 'Tis to try and prove your fuffering Graces, that your Faith, Courage, and Patience may fhine as Gold that has paft through the Furnace ; Are you called to feal the Truth and Teftimony of Jefus with your Blood ? 'Tis to prepare you for the Crowns of Glory that are laid up for Martyrs. This Thought leads me onward in the Survey of this rich Inventory of a Cbriflian, and carries my Thoughts into the invifibU Regions, and into far diftant Futurities. 2. Not 300 7 be Chriftiaris Treofure, Vol. l\t ■ 2. Not Things prefent only in this vifible World, but 'Things invifible in other Worlds are alfo yours, and were appointed for your Benefit. Thefe are num- ber'd by the Apoftle among the Riches and Poffeffi- ons of the Saints. • Is there a Heaven built on high, with many Pala- ces of Light in it ? They were built and furnifhed for:your Reception. 'Tis the Inheritance of the Saints in Light, Col. i. Are there Man lions of unknown Glory, well prepared by our Lord Jefus Chrifl, fince his Afcent to Heaven ? He allures you in his lad Words, that they are prepared for you ; John xiv. 2, 3. In my Father's Houfe are many Man/tons ; if it were not fo, I would have told you, I go to prepare a Place for you. And if I go and prepare a Place for your I will come again and receive you to my f elf ; that where I am there ye may be alfo. • Eacii of rhefe Manfions Hands waiting for thofe Saints, for whom they are provided ; and they are all adorned with rich and magnificent Furniture, in the perfect Beauty of Ho- linefs. The Angels, in their fhining Orders, are ordained to be your Attendants : Thofe holy Inhabitants of the upper blefied World, incatnft ro'oid about thofe that fear the Lord, Pfal. xxxiv. 7. and are appointed as Guards to his ChilHren, by their heavenly Father. Are they not all thiniflrihg Spirits fent forth to rnmifter to them whofhaUbe Heirs of Salvation ? Heb. i. ult. They tvaitupon your dying Beds, and convey your Sou's to the Bofom of Abraham, Luke xvi. 22. Happy Souls, who have lb illuftrious a Guard, fofecure a Convoy to the far diftant and unknown Regions of Light and Joy ! The very Hell that is provided to punifh impeni- tentSinners, tho' we1 cannot fay it was built for you, Christians •, yet it has been of glorious and terrible Service, to awaken your Souls out of a natural and guilty State. When the Spirit of God in the Mini- iiry of his Word has opened the Mouth of Hell, and brought Serm. XXXVII. The Chrijli tins Treafure. 301 brought the Flafhes of that Furnace into your Face ; it has awaken'd your Confidences in time paft, and driven you ro feek Refuge in the Arms of Jefusy who delivers us from the Wrath to come. Thus Hell it felf is conftrained to pay a Tribute towards the Sal- vation of the Saints. And the Devils themfelves who dwell there, with all their fiery Temptations, have been but as Under - Workers for our final Good ; they are as Slaves to 4- Chrift, the great Refiner, who defign'd to purify your Souls by thofe very Methods of Temptation, •which thofe evil Spirits made ufe of on purpofe to deftroy you. Thus the Minifters of divine Wrath to Sinners are become Inftruments of your Benefit. When Satan has defired to winnozu you as Wheats Chrift has prafd for you that your Faith fail not, and he has taken care that by this Winnowing you might be purified, that nothing might My away but the empty Chaff •, and that you might appear in the Sight of Chrift as purer Corn. Now if Hell, and the wicked Inhabitants of it, may be conftrained to ferve your Intereft, and to promote your Happinefs, iurely chere is nothing in all the Creation, but may turn to your Advantage. O divine Privilege, when the Creatures that are under the deferved Curfe of God, are thus made to fubferve your BlefTed- nefs ! 3. But not only prefent Invifibles, but even all fu- ture unfeen Things are yours too. The Morning of the Refurrection is appointed for your Glory ; and the great Trumpet is put into the Hands of the Arch- Angel, to awaken your fleeping Duft into Immorta- lity. J ejus the Lord himfelf fhall defcend from Hea- ven to call you from the Grave : And tho' ye were dead, ye fhall hear the Voice of the Son of God and live. The great Day of Judgment, and all the Solemnities of it, are ordained for your Honour, to publifh your Victories over Sin and Satan, before the Face of the whole Creation, to pronounce you openly acquitted and 362 T^he Chriftian s Treafure. Vol. II. and juftified before Men and Angels, to proclaim you the Sons and Daughters of the mod high God, and determine your State to everlafting Blefiednefs. Are there Crowns of infinite Value laid up in Hea- ven ? Are there Rewards of Glory there, immenfe Rewards, and of endlefs Duration? 'Tis to crown your Labours, your Conflicts, your Chriftian Race ; 'Tis to reward your Sufferings, your Patience, and your Conqueft : And the Day of Glory is ftretch'd out to all Everlafting, that your Happinefs may know no End. Ihus Things prefent, and Things to come, are all yours ; and there is nothing in Time or Eternity, which can come within the Reach or No- tice, but in ibme of thefe Senfes fhall fubferve your Intereft, and turn to your Advantage. This is the genuine Senfe, and this the true Limi- tation of thefe Words, All Things are yours. The fecond Thing propofed in this Difcourfe, was to prove, that notwithstanding the limited Senfe of thefe Words, yet the true Chriftian has a richer Treafure in them, than all the worldly Wealth of the Sinner. And without multiplying Particulars, the Proof of it will fufficiently appear in thefefour Things. I. The Treafure of the meanefl Saint is vaftly more large and extenfive,, than that of the richefl Sinner. Let the wicked Man point to his Heaps of Money, and run over the Names of his Farms and Mannors, and call himfelf the Lord and Matter of them all ; 'tis but a narrow and poor Survey, that a few Pieces of mining Earth can give us •, or the Fields that lie within the Profpect of a Mile or two, when compared with this vaft and univerfal Treafure, All Things are yours! 'Tis true, Chriftians, that you have not the Civil Property and Power over the Earth or the Heavens 5 but you receive a divine Advantage from all Things, and that's more than the Sinner can fay concerning any one Thing that he poflefies in the Way of Civil Property, II. This Serm. XXXVII. The ChriftianU "Treafure. 303 II. This Treafure of the Saints is more fecure, and more durable, than any Thing that a Sinner enjoys ; there- fore the Apoftle calls the Wealth of this World, un- certain Riches, ^that are not to be trujled in, 1 Tim. vi. 17. Riches make to them/elves Wings, andflyartay as an Eagle toward Heaven, and leave the Owner poor and deftkute : Many a wealthy Man who flourished Yefterday, in abundance ot Eafe and Plenty, may be ftripped of all lo Morrow, and want the common Supports of Nature. What Pofleflions foever arc buile upon the Foundations of Civil Property, may be taken away from the Saint or the Sinner, by Rob- bing and Plunder, by Cheating and Knavery, by Inundations of Water, or the Rage of Fire, or by the Invafion of a foreign Enemy ; but the beneficial Intereft that a Chriftian has in all Things, is preferved to him by the Covenant of Grace. He may be ftripped erf all earthly Pofleflions, but the Lofs of his temporal Eftate mall turn to his real Benefit, as well as the Pofleflion of it. Loffes and Crofles, as well as Plenty and Peace, are number'd among the Items of his Inventory, and make up his Treafure ; fo that though the outward Scenes of Things on Earth are perpetually changing, his real and ever- lafting Treafure is the fame •, for all Things that ap- pear in .Nature, that occur in prefent Providence, or fhall arife in future Ages, fhall work for his Advantage : He may lofe Money or Lands as well as a Sinner ; but that very Lofs fhall turn to his Gain. * This Sort of Treafure he cannot be difpofleft of by Death it felf ; for when he quits his vifible Intereft in all Things in this lower World, he enters into a new World of Spirits, which he has never feen ; and yet all Things in that World are his too : All Things in thofe unknown Regions, where the departing Spirit goes, are made over to the Saint, by the fime Cove- nant as the Things of this World j they fhall all ad- minjfter 304 ¥he Chriftian* s Treafure. Vol. II. minifter fome divine Profit to him, and be a Part of his Happinefs in the World to come. III. This Treafure of a Chriftian is e'Ver growing, at leaft in the Pofiefiion *, for the Occurrences of every Day make fome Addition to it ; whereas the Wealth of Sinners is impair'd with ufing. The iargeft earth- ly Eftate may be wafted : Money decreafes daily by procuring the Supports of Life ; but a Chriftian's Treafure Hill improves. He lives upon it every Day, and yet it grows ftill. The Providences of God here on Earth, prefent us daily with fome new Affairs, new Occurrences : Whether they be pleafant or painful, ftill the fpiri- tual Man finds his Intereft in them ; and when he re- views his Account in the Evening, if his Heart has been in a proper Frame, he may write himfelf Gainer. He has poffefs'd the Blefiings of former Years, and improv'd them : He has poflefs'd and enjoy'd the very CrofTes and Sorrows of his former Days : He has treafured up a Store of divine Experi- ences, in the midft of Plenty and Want, Health and Sicknefs : New Scenes of Life arife, new Appear- ances of Things i he is ftill like the Bee, ready to fuck Honey from every Flower that blows : He ga- thers his Food and his Riches from Weeds that are unfavory, as well as from the Bloffoms of Perfume : If he is by this means adding daily to the Number and Strength of his Graces and Virtues, he is, as it were, treafuring up a. good Foundation for Time M come, and (mail I be bold to fay) adding Beauties and Or- naments to his Robes of Glory, andLuftre to his heavenly Crown. IV. This large Inheritance of a Chriftian is all Jantli- fiedy which is more than can be faid of any Part of a Sinner's Eftate. The Riches of this World may be abufed to Luxury and Debauchery, to Iniquity and fore Vexations. They may be abus'd to Profanenefs and Serm. XXX VII. The Chrijlian's Treafure. 305 and Impiety, to difhonour God, and corrupt the Con- verfacion of Men, and to ruin their Souls for ever : But this large and extenfive Treafure of a Chriftian, is defign'd for his real Happinefs, as well as for the Honour of his God ; whatfoever he has to do with in the World, he ufes it to the Glory of his God, to the Honour of his Saviour, to the Benefit of his Fel- low-Creatures, and to his own fublimeft Advantage* And concerning this facred Treafure, it may be faid, that it is the Property, or in the PoffeiTion of a Chri- ftian, no farther than it is fanflified to him, or than he receives it with a fandtified Mind. To the Pure, all Things are pure % for every Thing is fantlified by the Word of God and Prayer, 1 Tim. iv. 5. The Exercife of Piety among the Saints, puts a fort of Confecra- tion upon all Creatures, fo far as they ufe or enjoy them. Thus it is made fufficiently evident, that the Trea- fure of a Saint vaftly excels all the richeft PofTefiions of a Sinner. I cannot enter riow upon the third Branch of my De- fign, which was to (hew, how a Chriftian comes to be made Heir and Pofjejfor of all Things. Let us there- fore fhut up the prefent Difcourfe with this one Re- flection. Reflection. How unreafonable is it for a Chriftian to forfake his Profeffion, or his Practice, for any Thing which this World can tempt him with ? For his Trea- fures and Enjoyments already are greater than any Thing he can hope for in the Ways of Sin. What a powerful Motive may be drawn hence, to perfcvere in* Faith and Holinefs? Chriitians, All Things are yours ; every Thing you converfe with fhall turn to your Benefit ; This World, and the other, Things prefent and Things to come, Life and Death are yours. What valuable Pretences can the World make, to tempt you to lofe this Inheritance, to quic Vol. II. X thefe 306 tfbeChriftian's 'Treafure. Vol. II- thefe Hopes, and to part with thefe Pofleflions ? Can you, by complying with any Temptation, provide your felf with fuch Riches as thefe ; or with any Thing that fhall anfwer the Lofs of them ? Sin and the World can promife you but a little, narrow Share of good Things : The Gofpel of Cbrifi gives you a moft extenfive Treafure, for it beflows ail Things upon you. The World can make nothing fecure, but the Treafures of Chriltianity are everlafting ; they reach beyond the Grave, into unknown Worlds and Ages. All the Wealth, and Pleafures, and Enjoyments of this Life peri/b with (he afing ; but your Inheritance is ever upon the Increafe : As fa ft as Time and Providence bring forth Days, and Sea- ions, and new Scenes, fo faft this Treafure grows ; and you may receive the daily Profit of it. What can Sin and the World give you but what hath a fe- cret Curfein it ? Thefe your Treafures are fanctified Bleffings, and the Foretaftes of them are defign'd to afiift you onward in f he Ways of Holinefs and Peace, till you arrive at the brighteft and fweeteft Part of them, the full Enjoyment of God and Happinefs in the upper World. Go on then, Chriftians, with Zeal and Courage in the ProfefTion of your Faith : Go on with Con- ftancy in the Practice of Duty : Feed daiiy upon that Portion of your Inheritance, which your heavenly Father appoints to fuftain you in your Travels home- ward •, and expect the reft in your Father's Houfe. "When the World would tempt you to forego your facred Intereft in the Gofpel, by the alluring Offer of any temporal Enjoyments, tell the- World that Life and Death, Things prefent and Things to come, are yours already : Let the World know that Chrift has engaged and fecured your Heart for ever to himfelf, by outbidding all that the World can offer * for he has written down and fealed your Title to a|larger and richer Inheritance, and annexed it to his own: Serm. XXXVII. The Chriftiarii Treafure. 307 7e c*e joint .Heirs with Chrifl : And he hns appointed it to ftand recorded in his holy Book to the View of Men and Angels, chat All Things are yours. The Recollection. And is it pofiible that 10 worthlefs a Creature as I am, fhould be really intitled to all thefe BlefTings ? Can it be true, that fo rich an Intereft in the good Things of Time and Eternity belongs to me ? To me, who am lefs than the leajl of all the Mercies of God? To me, who in the Days of Sin and Igno- rance, have abufed all Things, O my God, to thy Difhonour ? To me, who have provoked thy Juftice to ftrip me of all the common BlefTings of Nature and lyife, and to make me, for ever poor and mite- rable ? Is the Mercy of God fo vaft and overflowing, as not only to forgive thefe Provocations, and to ad- mit me into his Favour, but to blefs me alfo with fo rich an Inheritance ? Fall down proftrate, O my Soul, at the Foot of Sovereign and AU-fufficienc Grace. Remember thy Guilt, thy Poverty, and thy Wretchednefs, and be ever humble before God thy infinite Benefactor. Mourn over all thy Un- worthirtefs, and maintain a conftant Temper of peni- tent Love, and Self-abafing Gratitude. I deferve to be cut off for ever, O Lord, from thine Houfe, from thy Family, and from all the BlefTings of thy Chil- dren : But thou haft call'd me to the Knowledge of thy Son J ejus t thcu haft taught me to lay hold on the Arm of thy Salvation, thou haft made me wil- ling in the Day eft by Power to renounce every Sin, to fubjec~t my felf to thy Sceptre of Righteoufnefs, and to accept the Grace of thy Gofpel. Thou haft open- ed the Treafures of thy Love, Treafures that con- tain in them the good Things of Earth and Hea- ven, Things vifible and invifible, Things prefent, and Things to come: And while thefe Treafures X 2 ftood 308 The ChriJliatis'Treafure. Vol. it. flood open to my View, in the Voice of thy Gofpel thou haft told me, All is yours. 0 for an enlarged Exercife of Faith, to furvey this Inheritance ! to rejoice in this extenfive Bounty of the moft High ! to read the blefled Language of this Text, and to believe it with an humble Claim and Appropriation ! Surely here is enough for Faith to live upon, through all the remaining Years of my Pil- grimage, and my Hope, 'till Faith (hall be turned into perfect Sight, and Hope into full and final En- joyment* 1 would not change my Portion with the richeft Sinner on Earth ; My EJlate is larger, and my Inte- rests are more extenfive. His Gold and Silver, his Houfes and Lands can reach no farther than this World and Time ; but my Inheritance runs into Eternity, and my Enjoyment of it has no Period. My Treafures are fecure againft all the Invafions and Plunder of Enemies, againft all the Rage of the "Winds, and Waves, and Fire ; againft all the Con- fufionsof the World, againft all the overwhelming Changes of Time and Nature •, even againft Death it fell, aud the laft great Conflagration. Thefe lower Heavens may Be dijfolved, the Elements may melt with fervent Heat, and the Earth and the Works thereof with all the Fields, and the Palaces, and the Trea- fures of it, may be burnt up, but my Inheritance ftands ever fecure; for God himfelf, who is the original Creator and Pofleifor of all Things, has fecur'd Life and Happinefs to me in his Covenant : He has fecur'd a PofTefTion of every Thing that can be necef- fary to my Plappinefs, or to my eternal Life. O that I were taught to enjoy thefe BleiTings daily ! and to obferve the daily Accetfions that are made to my Treafures, by all the new Scenes of Providence that are ever rifing ! May I be inftrufted to make a fanclified. Improvement of them all, and thus add fomething hourly to my beft Intereft, to my ever- Jaft- Serm. XXXVII. The ChriftiarisTreafure. 309 lading Hope ! May Life it felf, with all the dai- ly Comforts and CrofTes of it, minifter to me fome facred Meditations, fome holy and heavenly Thoughts ! May a divine Confecration come down on all my Affairs and Concerns in this prefent State ! And by a wife Improvement of all thofe Parcels of my Inhe- ritance, which my heavenly Father puts into my Hands here on Earth, may I be train'd up and grow fitter daily for thofe brighter Talents, thofe more glorious Enjoyments which he keeps in re- ferve for me when Time fhall be no more. Amen, 3 SER 3 io The Chrijiiaris Treafure Vol. II. SERMON XXXVIII. The Chriftian's Treafure. iCor. iii. 21. All 'Things are yours. THERE is nothing that a wife Man can wifh for in order to make him happy, but the Gofpel propofes it to encourage Faith and Practice of Chriftians. What Honour is there to be enjoy'd among the Sons of Men, that is wont to gratify our Ambition, but the Gofpel afTures us of frfgher Honours than this, when it makes us the Sons of God? What Pleafures are there to be tatted in the Satisfaction of Animal Nature, but the Gofpel in- vites us to more refin'd, and more lading Pleafures, which are to be derived from the Love of God, and the Company of our Saviour with all his Saints ? What Riches can bepoffefs'd or defir'd by the moft cove- tous Mind, but the Gofpel propofes a far more ex- terifive, a o;pre durable, and more ufeful Treafure, when it tells us in the Words of my Text, All Things are yours ? The former Difcourfe has made it appear in what Senfe thefe Words are to be underftood : Not that we have a prefent PofTeiTion of all Things, a Power over them, or a Civil Right to feize and enjoy rhem s but the Meaning is this, that fofar as a Chri- JUan. Serm. XXXVIII. The Chriftians Treafuve. 3 1 r ftian can have any Thing to do with the Things of this World, or of another, Things prefent or to come, they' Jhall all be made to work together for his real Good. It has been alio proved in the fecond Place, that this Inheritance of the Saints is incomparably richer, and more valuable than any Thing which Sinners can pjfefs. I proceed now to the Third General propcs'd, and that is, to enquire how Chriftians come to be Partakers of fo fair and rich a Treafure. I. 3Tis the kind and eternal Purpofe of God their Fa- ther, that it Jhoidd be fo. Chriftians, God has created . all Things in the World of Nature with his Defign, that you fhould derive fome Benefit from them, as far as they can come within your Reach or Nocice, your Service or Uie : He appointed all Things in the Counfels of his Providence, to bear fome Biefiing for you : He has ordained all Things in his Kingdom of Grace for your Advantage ; and there are unknown Regions of Light and Glory which he has provided for you. His Elecl. were ever neareft to his Heart, next to the Man Chnfl Jejus, next to his only begotten Son ; for they were all chofen in him before the Foun- dation of the World, Eph. i. 4. Whether Creation or Providence, whether Nature, Grace, or Glory, All Things are for your Sokes, 2 Cor. iv. 15. I would caution you again, that you are not to un- derftand it in fuch an incredible Senfc, as though God made every particular Creature in the upper and the lower Worlds, only to give the PofTefiion of them to the Saints, or that he manages all his providential Kingdom, merely for the fake of his' own People without any other View. No, this is ftretching the Words into an Extent too large and unreafonable ; for there are Millions of Creatures, Millions of Plants and Animals in Earth and Sea, that are born, and grow, and live, and die again, which the Saints of God never faw, nor know, nor fhall know ; nor X 4 can 512 TheChriftiatisTreafure. Vol. II. can they receive any immediate Benefit from them. But the Meaning is this, that all Things whatfoever the Saints can or /hall have to do with in this or other IForlds, were intended to yield fome Profit to them, and efpecially while they maintain their Character as the Children of God, and walk as becomes their Dignity and their Profeffion. In all God's general Counfels of Creation, and Providence, and Grace, he kept his Eye fas I may fay) (till upon his Saints: He defigned their Good in ten thoufmd Inftances, in his great and glorious Works, and refolved that nothing in all his Kingdoms fhould interfere with their lait and belt Intereft. Though what he has written down in the Book of his Decrees, is read only at large by his SoU Chriji Jefus, yet he has written out a fweet Abftract of it in the Book of his Promifes, that the Saints on Earth might read and know it. Rom. viii. 28. And we know that all Things work together for good, to them that love Gd, to them who are the Called according to his Pur- pofe. 'Twas' for their fakes the Promifes were writ- ten, that they might have not only a prefent Relifh Of divine Bleffings, but a fweet Foretafte of Joys long to come. The Blefllngs of the Children of God were num- bered up, and writcen down originally for them, in the Book of God's everlafting Counfels ; and in the Book of his Word has he copied out for them, the Blejfings of Heaven from above, and of the Deep from be- neath ; the -precious Things brought forth by the Sun, and under the Influence of the Moon ; the chief Things of the ancient Mountains on Earth, fo far as is needful for them here, and the -precious Things of the everlafting Hills of Par ad ife hereafter. Does the great Creator and Lord of all keep the "Wheels of Nature in their fettled Courfes ? 'Tisfor his People's good. The Stars in their Courfes ft), all fight. for Ifrael : Or does he countermand Nature in any of its Motions, and bid the Sun ft and ftill in Gibeon* . 2 and Serm. XXXVIII. WeCbriftian'sVreafure. 313 and the Moon in the Valley of Ajalon ? 'Tis that the Armies of his People may have Jong Day-light, to fubdue their Enemies. Hail-Stones and Thunder mall break out of the Clouds todeftroy the Canaanites, when Jfraei is at War with them : But if Ijrael want Bread in the Wildernefs, the Clouds fhall drop down Manna, and give them Bread from Heaven. The Lord gave up Egypt with her Armies to the Waves of the Red- Sea, for the Ranfom and Redemption of his People : He gave Ethiopia andSeba to the Sword for the Safe- ty of his Servant Jacob. Ifa. xliii. 7. I have loved thee, O Jfraei, therefore J gave Men for thee, and People for thy Life. And 'tis no Wonder that God has given all Things to his Children, fince he has given himfelf to them, and told them, J am your God: 'Tis no Wonder he has beftowed all other Things upon them, fince he has beftowed his Son upon them : His own, his only Son, who is dearer to him than all the Creation. Rom. viii. 32. He that fpared not his own Son, but de- livered him up for us all, how fhall he not with him freely. give us all Things .? II. The Saints have an Intereft in all Things, for Chrifi is made Lord over all Things for his People* s good, Eph. i. 22. God hath put all Things under his Feet and gave him to be Head over all Things to his Church. Thus the Names of the Saints are, as it were, in- serted into that divine Patent that exalts and confti- tutes Chrifi Lord of all. And indeed, Chrift has not only a Right to all Things by the meer Donation of the Father, but it may be faid, he has purcbafed all Things for his own Honour, and his People's Good. Becaufe he was obedient unto Death, therefore God has fo highly exalted him, and made him Lord of the Dead and the Living, Phil. ii. and Rom. xiv. And perhaps 'tis in this Senfe, that the Inheritance of theSaints may be cal- led the pur chafed Pojfeffion, Eph. i. 14. Now, j 14 T'he Chriftian's freafurc. Vox,. li Now, Chriftians, fince all the Affairs of Nature, Grace, and Glory, are put into the Hands of fucK a Friend in Truit for you, that they may be mana- ged and employ 'd for your Advantage, 'tis as well, nay, 'tis much better than if all Things were at pre- fent in your own PoflefTion, i. e. under your prefent State of Weaknefs and Folly •, for his Wifdom and Goodnefs fhall govern all for your trueft Imerelt. Te are Chrift's, lb the Apoftle expreiles it in the Verie next to my Text : And Chrijl, who has all in his £Iands, will take Care of you who are his own, Chrift is made Heir of all things, Hebo i. 2* And if ye belong to Chrift, then are ye Heirs of God, and Joint-Heirs with Chri(i, Rom. viii. 17. And the ex- prefe Promife of the Father confirms it, that all Things are yours, Rev. xxi, 7. He that overcomes fhall in- herit all things, and I will be his God, and he fhall b& my Son. Ye are the Members of the Body, and Chrift is the Head, 1 Cor. xii. 27. Now the Members muft in their Meafure become Sharers of what the Head pof- feffes. In your Proportion, O Chriftians, you fhall have Communion with Chrift your Lord, in his Roy- alties and his wide Dominion ; for he hath promifed that ye JJjall fit down on his '■Throne, when ye have overcome your Enemies, even a* he overcame , and is fet down on the Throne with his Father, Rev. iii. 21. Ye are one with Chrift, and therefore in' your Meafure, O Believers, and according to your Capacity, ye fhall poflefs and enjoy all Things which he poffefies, to far as is requifite for your Benefit in this World, and your trueft Happinefs for ever. III. The Saints are actually invefted with this Privi- lege, by believing on the Son of God, by accepting the Covenant of his Grace, by receiving Chrift Jejus the Saviour, according to the appointed Methods of the Gofpel. When a poor, deftitute, guilty, and perifti- ing Creature is made willing by divine Grace, to give up himfelf to Chrift as his Saviour and his Lord, he Serm. XXXVIII. The Chrijlian's Treafure. 315 he is diverted of his Guilt, he is cloathed with the Robes of Salvation, he is tranflated out of a State of ->, Sin, Poverty, and Wretchednefs, into a State of / rich Grace, and becomes a Child of God, and an Heir of all Things. A living Faich, which has all I the Springs of Holinefs in it, is ordained to carry in it all the Springs of Treafure and Felicity. This unites the Soul to Chrijl, this gives an humble Claim to all the Bleffings laid up in the eternal Decrees and Purpofes of God ; Bleffings purchafed by the Blood of his Son Jefus ; Bleffings promifed in the Word of the Gofpel, wherein all Things are given for a PofTeffion to the Children of the Moft High. IV. All Things may be faid to belong to the Saints, or (hall turn to their Advantage, becaufe the blejfed Spirit is given them, to teach them to improve all Things for their own Benefit. 1 Cor. ii. 12. We have received the Spirit, which is of God, that we might know the Things that are freely given us of God: And that not only that Chriftians might know what their Trea- fures are, but learn how to make a righc Ufe of them too. They are taught by the holy Spirit, to receive the common Bleffings of Nature from the Hands of God, as a Father, and a Friend, and a God in Co- venant : And they rejoyce in them as fuch, with humble Thankfulnefs ; they are inftructed to derive ufeful Meditations from the Sun, Moon, and Stars ; and to read the Wifdom, the Power, and the Glory of their Creator, and their Father there, and to re- joyce in his Goodnefs. The peaceful State of King- doms, or Battels, Wars and Earthquakes, and the Convulfion of Nations, are all made ufeful Lefibns to a Child of God •, and he gains fomething from all of them, by the Teachingsof the blefled Spirit. The Saints are led into an Acquaintance with the Word of God by the fame Spirit too : They receive the Promifes and Directions of the Gofpel, through the 3 16 7 he Chriftia?i*s Treafure. Vol. II. the Influences of this Spirit. They derive Light, Ho- linefs and Comfort from every Part of the Book of God ; i. c. from the Law and the Prophets, the Hi- ftories and theEpiftles, and from all the Ordinances of the Sanctuary : He teaches them to borrow fome Food and Delight from Mofes and David, as well as from Peter and John. He leads them through the fweet Fields of Gofpel-Grace, and directs them to gather many a Flower there for their Refrefhmenr, and to feed on the Fruit of the Tree of Life for their Support. He mews them how to profit hy the Mi- niltry of a Paul, and to learn the deep Myfteries of Chrif : He impreffes on their Souls the warm and pathetick Words of an Apollos, and fires their Hearts thereby with Zeal and Love : He teaches his youn- ger Difciples over again the firft Leffons of Grace, which a Cephas had jufl; taught them. Thus Paul and Apollos, and Cephas are theirs. He inftructs them how to converfe with Things invifible and future by Faith, and to make ufe of the unfeen and diftam Glories of Eternity, for their prefent Comfort and Joy. 'Tis the God of Hope, who by his Spirit fills them with all Peace and Joy in believing, Rom. xv. 13. And I might add alfo, that the holy Spirit is gi- ven them, and dwells in them as an Earneft of their Inheritance of all Things, 2 Cor. v. 6. till the Re- demption of this pur chafed Poffejfion, i. e. till it mail be redeemed, and freed from all the prefent Incum- brances of Sin and Satan, Eph. i. 13, 14. Then in a happy Hour fliall this purchafed PoffeiTion be dif- clofed in the faireft Light, and proclaimed to be the Property of the Saints. To fum up all in a few Words, A Chriftian's In- tereft in all Things is well founded, and well con- firm'd. They are his by the original Purpofe of God the Father, when he created all things $ 'twas his Defign that his chofgp People lhould receive Benefit from them. Tbey are his, by the Appointment of divine Serm. XXXVIII. TheChriJliarisTreafure. %ij divine Providence, that al] things fhall work toge- ther for his Good. They are his ; for Chrifl the Son of God has purchafed a Dominion over all things, that he may manage them for the Service of his re- deemed Ones. They are his, becaufe the Spirit teaches him to derive fome Advantage from all things by Faith and holy Meditation. God has given him- felfx.0 the Saints as their Portion for ever : He has given his own Son for them as a Ranfom from Death ; he has given his Spirit 10 them, as the Principle of i. their Life : And in this View, we may rife in the Language of Faith, and fay in the Words of the bleffed Apoftle, How fhall he not herewith freely give Us all Things ? Thus having made it appear in what Senfe all Things are yours, and upon what Foundations this glorious Privilege is builr, I proceed in the lait Place, to confider what ufe may be made of this Difcourfe. ift Ufe. It affords a Word of Mourning and Terror to obflinate and impenitent Sinners. Are all things made beneficial to the Saints ? Think with your fclves then what you lofe, becaufe you are not of that Number. If you live and die in this finful State, you have a comfortable Intereft in nothing : No- thing works for your real Benefit. Your abufe of all things that you have any thing to do wiih, takes away the true Pleafure and Enjoyment of what you poffefs, and turns them into a Curfe to you inftead of a Bl effing. Whether Paul, or Apollos, or Cephas, or this World, or Life, or Death, or Things prefent, or Things to come, no.hing is yours ; for ye are not Chri/l's. And ye fhall reap no final and tailing Advantage from any thing, if you perfift in a finrul and impe- nitent Scate *, for ye are without God in the World, without Chrift, and without Hope. Do you fit under the Miniilry of Paul, who fpreads the glorious Light of the Gofpel around you ? But the God of this World hath blinded your Minds, that this divine Light fhould not reach them : Even the Preaching 3 i8 T?he Chrijliaris. 'treafitre. Vol. It. Preaching of Paul is a favour of Death unto you, if you live and die without the Faith and Love of Cbrijl. Do you hear the zealous and patht;!ck Language of Apollos ? But your Heart perhaps grows the harder under it : You reiift the affectionate Entreaties of the Gofpel, from the Lips of that eloquent Preacher. And even Apollos, whofe Soul is wont to melt with Companion for perifhing Sinners, fhall rife up in Judgment againft you. And as for the plain and condefcending Miniftry of Cephas, you defpife the Man and his Sermons together ; therefore you; can get no Benefit by them. Neither Paul> nor Apollos, nor Cephas is yours. Well, if fpiritual Things are not yours, you hope, however, that you have a Property in Things tem- poral: If the Blefiings of the Church don't belong to you, yet you claim a good Share in this World, and the Blefiings of it : You feed delicioufly, you are dreflingay Colours and Gold, and you have Wealth laid up in Store for many Years to come. Poor vain Creatures! What is all your Treafure ? What is your Property in it ? A forry Property in Lands, and a large Eftate, when not a Clod of the Earth, nor a Penny of the Money fhall turn to your real and lafting Benefit ! I grant that you poffefs fome of the good things of this World indeed. But your Riches and Plenty are not real and proper Blefiings, while you are afar from Chrift, and Strangers to him : Your own Unbelief and Impenitence, and Rebellion againft God, turn all the Comforts of the World into Curfes. : 'Tis only the Grace of Chrift can take off the Curfe, and fanctify this World into a Bleffing. Life is not yours ; 'tis not for your final Ad- vantage, while you wafte it in Vanity . and finful Amufements : A long Life fpent in this manner, fhall but add to your Guilt, and aggravate your Condemnation. Death Serm. XXXVIII. The Chriftiarts Treafure. 3 19 Death is not a Benefit, but a dreadful Hour to you, for it delivers you over to the full Power of Satan, that cruel Tormentor, and opens the Scene of your everlafting Sorrows. Things prejent are not Bleflings to you, while you refofve to continue in this finful State. You abufe the Day-light, and wafte it in Trifles or in Crimes ; or at belt you fpend it in an eager Purfuit of the Things of the World, with the NeglecT: of God. The Night is given to recruit Nature for new Ser- vices, but you feize the Shadows of the Evening to make a Screen for your fecret Iniquities, and hide your Sins behind the Curtains of Midnight. You feed on the Fruits of the Earth, and other rich Provifions of divine Bounty ; but perhaps you make them Inftruments of fhameful Intemperance : Or at beft, you lay out the Strength of them in emp- ty Follies, or in low earthly Defigns, without 2 Thought of God or Heaven. The Morning and the Evening wait upon you in long SucceOions, but you are heaping up Iniquities from Morning to E- vening. You walk daily in the Paths of Death, and the Sun- beams do but light you onward to everlaft- ing Darknefs. You are nourished by your , Food for the Day of Slaughter. Daily and hourly you abufe the Goodnefs of God, and even thefe abufed Blef- fings of his Goodnefs fhall call for greater Degrees of Vengeance at his awful Judgment-Seat. Thus neither the Light of the Sun, nor the Fruits of the Earth, neither Day nor Night, are yours ; for you abufe them to finful Purpofes, and they yield you no real Profit. And if Things prefent are not yours, if ye have no folid and lafting Benefit by them, much lefs can you pretend to claim any comfortable Share in the Things that are to come. There's a Heaven of Happiness provided for the Saints, but you are utterly unpre- pared to fulfil the Bufinefs of it, or to tafte the Blef- fednefs, There is no Room nor Place there for you. There %2o 'HheChrifliarisTreafure. Vol. IT. There is nothing glorious and delightful among all the Promifes of God, or all the joyful Scenes of the "World to come, that you can claim any Title to, nor have you any Intereft in them. When Hell mail open its Mouth indeed, to receive Miilions Of the Damned, according to the final Sentence of chejudge, there you will find a Place and Room provided for you ; but 'tis an uneafy and dreadful one. Hell is yours, the Vengeance of God is yours, endlefs Mi- fery is yours ; you have been treafuring up Wrath a~ gainft the Day of Wrath \ and you can claim nothing but this painful Portion, this difmal and everlafting Inheritance. And can you be content with fuch a Portion as this is, while the Saints are Inheritors of all that is holy and happy, both in this World and the next ? O may your bufy Thoughts be awakened betimes, and make you ever reftlefs arid uneafy in your pre- fent wretched Eftate ! Return to the Lord in hum- ble Mourning, for all your paft Iniquities : Return" to God fpeedily, from, whom you have wickedly departed : Loath your felves becaufe of your Abo- minations, and abandon every Idol : Say to him, My Father, in the Spirit of Faith and Penitence, and he will put you among the Children, and give you a goodly Heritage ', Jer. iii. 19. Seek Acquaintance with JefuS the Son of God, the Saviour, the Lord and Heir of all Things ; cbrnmit your Souls to his Hands, refign your felves entirely to his Grace, that he may change your un- holy Natures by hi., Spirit, that he may cleanfe away your Guilt by the Blood of his Atonement, that he may give you an Intereft in his own Riches •, then the Covenant of his Love fhall fancYify to you all the Enjoyments of Earth and Time, and make you PoflefTors of all the good things in Heaven and Eternity. 2d Ufe. This Do&rine difcovers to us the Glory of the new Covenant. A bleiTed Covenant indeed that has Serm. XXXVIII. The Chrijlian's Treafure. 321 has given fo rich a Treafure to Creatures fo unwor- thy ! We are Sinners, and deferve nothings yet when we believe in the Son of God, the Gofpel gives us / in our Meafure the Inheritance and PofTeflion of all I Things. Adam was made Lord of this lower World •, this Earth, and the Creatures that dwell on it were put into his Hands, all things below were given him for his Ufe, his Support, and his Delight. Thus Man- kind, confider'd in the firft Adam, in his innocent Eftate, were Lords of all. But by one Man, Sin entered into the World j and by that Sin, Adam has forfeited his Sovereignty and Dominion, with all his large PofTefTion or the Creatures, both for himfelf and for us. When the Sentence came forth from the Mouth of God, Curfedbe the Ground for thy Jake, the Curfe fell on all this lower World, and did, as it were, make a Seizure of the Creatures out of the Hands of Adam the great Sinner. They are no more his in that fan&ified Manner for his real and final Benefit, as they were before : They now become Inftru-JL_ ments of Temptation and Sin, Pain, and Sorrow, and Mifery. But the Covenant of Grace reftorcs all back again to us in and by the fecond Adam, who is the Lord of the new World, and under this Cha- racter, is Poffeffor of all Things : And a fan&ified Ufe of all Things is given to us again, in and by Chrijl Jefus. O glorious Covenant, that can take away the Curfe from Creatures, and make them be- came a Blefling to the Saints ! But there is a further Glory in it ftill ; for our PofTeflion of all Things in [he fecond Adam, is far /^^ t more fecure than it was in the Firft. This ricrfancT" _ * extenfive Treafure is put into the Hands of Chrijl our <• Mediator, our Head, and our Surety for us, that xs^-t^% we mayn't abufe our Potfeflion by Sin to our own Ruin i and that we mayn't forfeit our Inheritance the fecond time, and fo lofe it for ever, Vol, II. Y ^al/je 322 The ChriJtiari,s thefe among our Treafures. 'Tis nothing but the Spirit of Faith that can inftrucl us to think our felves rich, becaufe we are Heirs of- the Kingdom, while we are poor and deftitute in this lower World, James ii. 5. 'Tis the Spirit of Faith that taught the A- poftle Paul to triumph under all his Infirmities, in fiich Language as this j as dying, and behold -we live ; Y 3 as 326 The Chrijlian's Treafure. Vol. II* as forrowful, and yet alway rejoicing ; as poor, and yet making many rich ; as having nothing, and yet pojfef- ftng all Things, 2 Cor. vi. 9, 10. And if we have the fame Spirit of Faith we may believe and [peak the fame Language. §tb Ufe. This Doctrine forbids all murmuring at the Hand of God, though his Difpenfations may have fontething painful and fever e in them. He has given us all Things indeed, by the Promife of the Gofpel, but he has not put this Treafure into our own Hands, left we fhould abufe and forfeit it ; but he has put it into the Hands of Chrifi for us ; and 'tis Chriji our Lord who diftributes out fuch Parcels and Portions of our Eft are to us daily, as his perfect Wifdom fees moft proper to promote our real Intereft. The Chriftian under Sicknefs, perhaps will fay, '* Is not Life and Health writ down in the Inven- " tory of my Inheritance ? " Yes, but Sicknefs and Death are written down there too, and thy Saviour knows that Sicknefs is better for thee at this Sea- fon than Health. Don't murmur at his Hand, for God the Father has intruded him to manage and govern all his own vaft Dominions ; and canft not thou intruft him to manage thy Eftate, to difpofe of thy Concerns, and to alloc thy daily Portion to thee? The Saint furrounded with Diftrefs and Poverty, or Naked, and Hungry, will fay, " Is not Food, and " Raiment, and Peace fpecified in the Articles of . " the Covenant, and numbered among my Trea- " fures ? " Yes, but Poverty, and Hunger, and Cold, and Nakednefs are there alfo : And thy hea- venly Father fees it beft to with-hold Peace and Plenty from thee at prefent, or to give thee thy Food and Raiment but in a fcanty Meafure, to mortify thy Flefh, to humble thy Pride, to wean thee from the Creatures, to teach thee immediate Dependence on himfelf, and to fit thee for a Departure to the keavenly World. When Serm. XXXVIII. The Chrifii 'arts Treafure. 32/ When thou art deprived therefore of one earthly Comfort after another, and the remaining good Things of this Life feem to be leaving thee, have a care of murmuring againft thy God. Dare not take up the Words of Jacob, and fay, Jofepb is not, and Simeon is not, and will ye take Benjamin alfo ? Surely all thefe Things are againjl me : But Jacob was made to know, by fweet Experience, that all thefe things wrought for his real Advantage, and were made the Means of preferving himfelf and his Family too in a Pay of fpreading Famine and Defolacion. 6tb life. This Doctrine forbids all Contention and Envy at our Fellow Creatures, as well as repining a" gainji God. Is my Brother healthy and ftrong, while I am fick and feeble, and languifhing ? Does my Brother pof- fefs more of the good Things of this Life than I do ? 'Tis becaufe our common Father fees it proper to keep me fhorter, and to with-hold fo full an Allow- ance from me. I have an Intereft in the fame large Inheritance ; lama Child of the fame Family •, and therefore all Things are mine as well as his : But I have committed it entirely to the Wifdom and Goodnefs of our heavenly Father, to put into my Hands what Part he pleafes of my large Inheritance. He is wifeft, and will diftribute the feveral Portions that he fees fitted for his different Children, and for this Reafon I can't envy my Brother. 'Tis the fame kind and faithful Hand that weighs and meafures out my Grains and Scruples, and little Handfuls of earthly Bleffings, that gives my Brother his Loads and his full Barns. Has the Miniftry of Paul been bleft to me, and not that of Apollos ? Have the Labours of jipollos been more bleft to my Fellow-Chriftian, or the plain and familiar Inftructions of Cephas? Well, Pll ne- ver make any Parties in the Church upon this Account ; for all the Minifters of the Gofpel are ap- pointed for our Edification •, and I'll rejoice in them Y 4 ' all. 328 - The ChriJlian'sTreafure. Vol. U. all, and blefs God for the Service they do to the Family of Chriji. If my Portion of fpiritual Food be diftributed to me by the Hands of Paul, 'tis our common Father that conveys the fame facred Food to another, by the Hands of Cephas or Apollos ; and the World mall never hear me lay, " I am of Paul, in «' Oppofition to Apollos or Peter ; " though I muft confefs, God has bleft his Miniflrations moft emi- nently to my Soul. yth Ufe. Has God given all Things to the Saints by the Covenant of his Grace, furely then they fliould r'eturn all Things back again to him, in a way of Gra- titude, Duty, and Service. Has he promifed to make every thing which we have to do with, con- cur to promote our bell Intereft, and our final Hap- pinefs ? Let us then apply our felves with Zeal and Diligence to make every thing within our Reach fubftrve his divine Interefts, and the Qlory of his Kingdom. ; Has my gracious God with-held nothing from me, but together with his own Son given me all things, why then mould I with-hold any thing from him? "Why fhould I not devote my Heart, my Head, my Hands, my whole felf, and all things that are wirhin n>y Power, to the Honour of his Name? Does God beflow Life or Health or Riches upon, fuch a v/orthlefs Creature as I am ? Let Holinefs to the Lord be written upon them all. And if my Fel low-Creatures are poor, needy, cold, and ftarving iet me chearfully minifter to them of my Subftance, which the great Lord of Heaven and Earth has fo, richly bellowed on me. My God honours me indeed, when he-makes me the Difpenfer of his Bleflings a- mong his Creatures, and efpecially among his Saints. I lofe nothing by this Benevolence, but am rather enriched by this very Diftribution. I become rich in good Works, and rich in divine Promifes : He that gives to the Poor lendeth to the Lord, and he will repay him. Alms are as Money laid out to the beft Intereft, and are a growing Treafure, But : Serm. XXX VIII. The Chrijliaris Treafure. 329 But fhould I hope for no new beneficial Return, of all my Kmdnefs to Men, the very Benefits received of God my Father con (train me to this Bounty. Has ' he given all Things to a poor worthkfs Creature, and mail I give nothing to tiie Poor, or to the Un- worthy ? Shall I not rather imitate the profufe Boun- ty of my God, who commands bis Sun to Jhine, and his Rain to defcend both on the Evil and ihe Good. JTis a divine Excellence to love and to diitributeasGod does. The Name of J e fits my Savipur has yet a further Power to oblige me to ufe all my earthly Poffcf- fions for h^ Honour. Has Cbrift Jefus purchafed this large and fair Inheritance for me with his Blood, has he given me much on Earth, and the Hopes of greater Treafures in Heaven, then I will be my own no longer, but give my whole felf up to him, with ^11 my Powers, and Talents, and Poffefiions ! They are thine, blefied Saviour, they are thine for ever. 'Tis the folemn and deliberate Wifh of my Heart, that I may never pofiefs or enjoy any thing from which Chrifi has no Revenue of Glory. O that his Grace may enable me to employ Things prefent for this holy Purpofe ! And when I arrive at the actu- al PofTefllon of Ihings to come, they fhall be] impro- ved in an unknown but a nobler Manner, for the everlafting Glory of my God, my Father, and my Saviour. The Recollection of the Doclrinal Part. In this Difcourfe, O my Soul, thou haft not only been called to furvey the Riches of thy Inheritance, but thou haft learnt alfo, in what manner this In- heritance is made over to thee, if thou art a fincere Chriftian, and a Believer on the Son of God. Look backward, my Soul, to eternal Ages, before the World began, when God marked out the Bounds of :his Creation, and the Limits of thefc Heavens, and 3Jo "The Chri ft tarts Jreafure, Vox. IX. and this Earth, he defigned them with all their Trea- sures, for the Service of his holy ones, for the Be- nefit of his Children, Angels and Men ; and thy Name and thy Share was written down amongft them. The great God, in thofe early Days of his Eternity, has provided a rich Sufficiency for thy prefent and future BlefTednefs. O may my Faith take this de~ lightf ul and diftant Retrofpect, and rejpice in God's eternal Love ! God has given all Things into the Hands of his owfp Son Jefus, whom he hath ordained Lord of all, that he might govern and difpofe of all Things for the Good of his People. Chrifi is rifen from the Dead, and hath taken Poffeflion of all the Blefiangs of Grace and Glory, in the Name of his Saints, that he may make them PofTeflors in their Seafon, and according to, their Meafure : That he may make thee, O my Soul, a rich Poffefibr of fo fair an Inheritance ; and ' that he may keep every Part of it fecure for thee, till in Succefllon of Times and Seafons, both in Earth and in Heaven, thou art fit to receive and en- joy it. If thou art made a Joint-ileir with Chrifi, thou art Heir of all Things. But remember, 'tis a living Faith. in Chrifi that mufi intitle thee to this rich Inheritance. 'Tis of infinite Im- portance then, to fearch often and inquire, Am I a Chriftian indeed ? a fmcere Convert, a Believer in Jefus ? And does my Faith evidence it felf in all the Fruits of Repentance, Love, and Hplinefs ? Q may I feel my Soul to live daily this divine Life by the Faith of the Son of God, that I may maintain an hum- ble Claim to thefe Treafures of Mercy laid up in the Gofpel •, Treafures committed to the Hands o£ Chrifi to be kept fafe for me. And may the bleffed Spirit inflrnft me daily to im- prove all Things to my fpiritual and eternal Benefit, that I may not be like a Fool, who has a Prize put into his. Right-hand, and knows not how to make itfe of it ! May I be taught to draw fome'facred Advantage, fome holy Serm. XXXVIII. TheChriftiarfsTreafure. 331 holy Delight and Rcfrefhment from the continual new Scenes and Occurrences of Life ! May I derive Knowledge, and Love, and heavenly Sweetnefs from the furprizing Works of God, as the God of Na-(©/^»t ture, and from the more furprizing Wonders of his^^^i. / Grace ! May 1 learn fomething divine and holy from all the Tranfactions of his Providence, and the various Turns and Changes of this prefent State, till I am prepared and made meet for a more fit and ample Pofiefiion of the everlafting Inheritance of the Saints in Light ! Amen. s E r. 3J 2 The right Improvement Vol.11. SERMON XXXIX. The right Improvement of Life. •-i : ! I C o r. iii. 22. ■ ■ Whether Life or Death, • All are yours. IT is a large and fair Inheritance that belongs to. the Children of God. They have no need ro di- vide themfelves into little Parties, and to quarrel about their particular Intereft in one Minifter or another, in one Blefling or another ; for whether Paul, or Apollos, or Cephas, whether Life or Death, all Things are theirs. My former Difcourfes have explained in what Senfe Chriftians pojjefs all Things, and that is, that all Things prejent or to come, that can any way affetl or con- cern them,Jhall certainly turn to their Benefit, andfubferve their great and final Intereft. I proceed now more particularly to enlarge on the Words, which I had chiefly in my Defign, Whether Life or Death, all are 'yours. The fir ft Dotlrins arifing from the Words is this^ Life it felf, and the Continuance of it to the Saints, is for their Advantage. Now to improve this Propofition to practical Pur- pofes, I fhall do thefe Things. I. I Serm. XXXIX. of LlVfl. 333 I. I fhall make it appear under a variety of Inftart- ces, that Life is defignedfor the Benefit of Chriflians. II. I would amplify and confirm the Doctrine yet Further, by difcovering what a Variety of Graces may be exercifed on Earth, which can have no Place in Hea- ven ; and make it appear, that jn fome Refpects a Saint below hath Advantage above the Saints that are on high. III. I (hall dnfwer a confiderable Objetlion or two that- feems to rife againft the Doclrine, while I am treating of it : And at laft, fome Inferences will be drawn from the whole Difcourfe. Fir ft let me mew, Wherein Life appears to be a Bene- fit to true Believers. Life is yours, O Chriflians, for I. This is the Time that was given you for your Recon- ciliation to God, and fecuring your ever la/ling Inter eft. All the Elect of God are born into this World finful and miferable, by their Relation to the firm Adam ; therefore Sr. Paul feems to include himfelf, as well as the Heathen Infidels, when he fpeaks of the Iniquity of their Nature, and the Guilt of their State. Epb. ii. 2. We all had our Converfation in times paji in the Lufts of our Flejh, fulfilling the Defires of the Flejh and the Mind, and were by Nature the Children of Wrath even as others. Now this Life is the Time given to fcek Deliverance from the Wrath to come, to fly to the Hope that is fet before us *, Now is the accepted Time, nowis the Day of Salvation, 1 Cor. vi. 2. Now while we are in our Srate of Trial, before the Gates of the Grave have clofed upon us, and before the Gates of Hell have been opened to receive us. We are all, by Nature, Strangers to God, Ene- mies in our Minds by wicked Works^ and under Sentence of Condemnation : Remember, O Sinners, this is the Time to get Acquaintance with God, to return to 334 ^be right Improvement Voi<. It. to his Service, and obtain his fpecial Favour. We are defiled and guilty Creatures : This is the Hour of Cleanfing, while the Fountain of the Blood of Cbrifi ftands open, to wajh us from Sin andUndeannefs: We are, by Nature, utterly unfit for Heaven, and all the Works and the Joys of it, becaufe of the vici- ous Inclinations that govern us. This is the Day of Repentance as well as Pardon : This is the Day gi- ven us toinfure thofe blefled Manfionson high, and tb obtain preparing Graces. This temporal Life is the only Seafon, wherein the Sentence of our Condem- nation can be reverfed, and wherein we may obtain eternal Forgivenefs, and a Right to Life everlafting. The Blood and Righteoufnefs of the Son of God, are not propofed nor offer'd to guilty Creatures in the other World. Now is the Time to acquire a Meet- nefs for the Inheritance in Light through the fanctify- ing Influences of the bleffed Spirit. After Death there is nothing of this kind to be done, There is no Work, nor Device, no Knowledge, nor Wifdom, no Faith or Repentance to be exercifed, no fucb Duty to be performed among the Dead, no Opportunity to rectify the Miftakes of Life : There is no Grace to be obtained for Sinners in the Grave, . whither we are all travelling, Ecclef. ix. 10. What is left undone at that awful Moment, mud be for ever undone. At the Voice of the Summons we muft go, whether pardon'd or unpardon'd, whe- ther holy or unholy, whether hoping or defpair- ing. And a dreadful Spectacle it is as your Eyes ever beheld, to fee a Sinner expiring in full and raging Defpair. But O what infinite Advantage has it been to Chriftians, that they have enjoy'd this golden Hour of Grace, and been taught to improve it well ! What had become of you, O Believers, if ye had been arretted fome Years ago by the M^ffenger of Death, and hurried away into Eternity ? Where had your Portion been, if ye had been fent down to the Grave Serm. XXXIX. a/Life. 335 Grave in the midft of your Sins, before you were awakened or convinced of your Folly and Danger, before you had felt inward Repentance, or had been acquainted with Jefus that bought and beftows For- givenefs ; before ye had known the Vertue of his re- conciling Blood, or feen the Face of a God reconci- led ? While your Hearts and Life were all unclean and unholy, your Death mufl have been dreadful, and your Soul for ever unhappy. What infinite Honours are due to the Patience and Long-fufrering of your God, and to the Mercy and Mediation of Jefus your Saviour ? Glory be to divine Patience, and divine Grace, for Life prolonged and a Sinner faved ! II. Life is yours ; 'Tis your Opportunity of doing much Service for Cbrin, and tnattifefting your Gratitude for ■hk redeeming Love, 2 Cor. v. 15. They who iivejhould not henceforth live to themfelves, but to him that died for them, and rofe again. Here on Earth, you may fpeak of the Wonders of his Grace that has faved you, and publifh his Love that is unfpeakable : You may tell Sinners of the infinite Dimenfions of this Love, to invite them to partake of the fame Salvation. Here your Lips, and your Tongues may be delightfully employ'd, in declaring what you have tailed of the Bleflings of the Gofpel, and the Grace of Chrift ; and call others to tajle and fee that the Lord is good, and how Bleffed the Man is that trufteth in him, Pfal. xxxiv. 8. Here you may make it known, for the Support of poor convinced Wretches that are ready to defpair, what Heights and what Lengths, what Breadths and what Depths there are in the Love of Chrifl ; for it reach'd your Soul even at the Borders of Hell, ic fpread wide to cover all your great and heinous Ini- quities ; it rifes high, for it has lifted your Hopes to Heaven, and it ftretches its fweet and fovereign In- fluence beyond the Length of Time, and provides 2 for ^ 36 The right Improvement Vol. II. for your Life and Happinefs that fhall meafure out Eternity. Here you may proclaim the Praifes of your Redeemer to an ignorant World, you may promote his Intereit a hundred Ways on Earth, and thus glorify your Saviour which is in Heaven. This is not to be done in the fame Manner, nor for the fame bleffed Purpofes amongft the Saints above. -When the Body lies fenfelefs and mouldring in the Grave, the Tongue cannot praife the Lord ;, The Living, the Living, they praife thee as we do this Day ; as Hezekiab did when he was recover*d from Sicknefs, and had a Senfeof pardon'd Sin. Ifa. xxxviii. \y, 18. In love to my Soul, thoti haft delivered it from the Pit of Corruption, for thou hail caft all my Sins behind thy Back. The Grave cannot praife thee, the Dead cannot celebrate thee -, they that go down to the Pit cannot hope for thy Truth. This is the proper Work of the living Sainr, to make known to Sinners the Grace of Salva- tion. Life is the only Time of fuch Work and Service. ** Opportunity (faith a Writer on this Subjec\) is ft like a goldeh Inftrument to dig for heavenly Trea- " fure : Do riot wear it out as many have done in *' d'gg'ng f°r Pebbles, and at your latter End be- • *' come a Fool. Plead not your mean Capacity : 14 Kings of the Earth, and all People, old Men and " Children, may praife the Lord, Pfal. cxlviii. 11, 12. *6 Serve your Age according to your Talent, Matt. 44 xxv. 15. He that had but one Talent, but a fingle >' Capacity, was called to Account tor it, and caft "• into outer Darknefs. Think how many Opportuni- " ties Jyou have o-. .i-lived, which will never have «e their Refurrec~tion : Redeem loft Time, by im- •« proving what remains. Projed Improvements of " Life, fince your Light is near extinguifhed. " Make up in Affection what may be wanting in «c Aclion. If you cannot do much, yet 'ove much. » If our Servancs mould work no better for us than *« many have done for God, we fiiould turn them " out Serm. XXXIX. of Life. 337 " out of Doors. Stir up others to work for God;, •* that you may do by their Hand what you cannot: " do by your own." Thus this pious Author. Let us confider what glorious Services have been done for God, by the long Continuance of Saints in Xhls World. Survey the Labours and the Sufferings* the Miniftry, the Zeal and the Succefs of the blef- ied ApofUes, who planted the firft Chriftian Chur- ches. What Monuments of Honour did they raife among Jews and Strangers, among Greeks and Bar- barians, the favage and the polite Heathens, to their crucified and exalted Saviour ! What Multitudes of Subjects were brought to bow the Knee to Jefus by their Preachmg ! What a large Harveft of Souls was gather'd unto Cbrijl, when the Apoftle feat- rer'd the Seed of the Gofpel all round the Coun- tries, from Jerufalem, through the Provinces of the lefler Afia, and through the Southern Parts of Europe (as Ibme have fuppofedj as far as Spain I And the Redeemer was glorified by his Labours, where the Name of the true God the Creator was hardly known before. What an extenlive BlefTing to the YVorld was the Life of Paul? 'Tis to this, that: the following Ages of Christianity, as well as the primitive Saints, owe the unfpeakible Benefit of his Writings ; and 'tis to this, that Great-Britain owes the Blciiingof his divine Epifcles. How honourable was it for St. Paul himfelf, and how happy for us, that he was made an Inftrument of fuch Service to Cbrijl, fuch a glorious Service, as fpread it felf round the Nations, and reach'dto diftant Ages of Mankind. His long Life was an iliufirious B I effing both to him- icif and to the Chriftian World. III. Life is yours, O Chriflians, for it allows many a proper Sea fan for giving Examples of Holinefs to Man- kind. And 'tis an Honour to a Saint, to be made an Example of Religion amongft a Nation of Siriners, or a Pattern of Holinefs, among the Churches of Vol. II. Z Be- 33S The right Improvement Vol.11. Believers. Herein you become Followers and Imi- tators of the blefled Lord your Matter : He is the firft Partem, he is the moll glorious Example ; for in all Things be muft have the Pre-eminence. If you become a publick and fhining Example of Virtue, and Piety, and Goodnefs, you may attain thele four very valuable Ends at once. i. By this Means you pay great and j lift Honours to the blefjcd Gofpel whereby you are faved, and confound and ftlehce the impious Accujations. and Slanders of the Wicked : And efpecially if your Station and Rank in the World make you the Object of more publick Notice, either in a City, in a Village, in a Neigh- bourhood, or in any Society of Men, then like a Candle or a Torch let on a Hill, you diffufe Light and Honour far around you, and God and the Gof- pel are glorified on your Account. And not only in the higher Stations of Life, but even Servants of the loweft Character, if they are but Saints, may adorn the Doclrine of God their Saviour in all Things, Titus ii. 10. *Tis greatly for the Credit of our holy Religion, when the Men of this World feeing our good Works, are forced to confefs that there is fomethng Divine in Chriftianity, that God is amongft us of a Truth ; and by thefe Means they are conftrained to glorify our Father, and our Redeemer* and our holy Religion. This is the Command of Chrift, Matt. v. 16. 2. Hereby Sinners are not only convinced that there is a Power and Glory in the Doctrine of Chrift, but many a Soul has been converted to the Faith ofjefus, by beholding the pious Converfation, the heavenly Gra- ces, the holy Love, the divine Zeal, the Conftancy, the Patience, .and the Sufferings of Chriftians. The good Women in St. Peter*s Days were exhorted to invite and draw their unbelieving Hufbands to the Faith and Love of the Gofpel, by beholding their ch aft e Converfation, coupled with religious Fear, and the Or- nament of a meek and quiet Spirit y i Pet. iii. i, 2, Gfc. Look Serm. XXXIX. of Life. 339 Look forward, O Chriftians, to the laft great Day, and think with what a pleafing Joy you fhall hear thofe who have been converted by your Exam- ple, and reform'd from a licentious Courfe of Life, declare this to your publick Honour before Men and Angels: Your holy Example, though bury'd long in filence, fhall have a glorious RefurrecYton in that Day, and the Judge himfelf fhall proclaim it to your Praife, that he ufed your Piety here on Earth, as an Inftrument of his Grace to enlarge his Kingdom. 3. Hereby Chriftians of a lower Form, and thofe that are Babes in Cbrift, are awakened to an boly Imi- tation of your fuperior Virtues and Graces. 'Twas the Continuance of St. Paul in this Life, through the va- rious Stages of it, that recommended him as a Pat- tern to the Believers of his Day, in all the various Circumftances of their Lives; and the longer he liv'd, the more glorious Example he left behind him, for the Benefit of the Saints, that they might be Followers of him as he was of Cbrift, 1 Cor. xi. 1. And I may add in the fourth Place, Where a Chri- ftian of mining Virtues and of diffufive Goodnefs is bleft with a long Life, The Memory of bis Example* and the fweet Savour of bis Graces* remain the longer on Earth* after his own Departure to Heaven. 'Tis like a rich Perfume that has lain fome confiderable Time among Garments, it communicates a pleafant Fra- grancy to the Apparel long after the Perfume it lelf is removed. Thus many a Saint, by the fweer. Odour of his Name, has done Honour to the Gofpel in the Place where he liv'd, while his Bones are mouldring in the Duff. : The Hiftory of his various Virtues, has dwelt long on the Lips of the furviving Neighbours ; and perhaps, hath awakened others to an Imitation of fuch a Pattern many Years after his Deceafe. Whether Example be of any ufe in Heaven, or whether the Saints of lower Rank there may be ex- cited to holy Imitation, by the fuperior Graces or Z 2 Glo- 340 The right Improvement Vol, II. Glories of more eminent Saints, is not fo well known to lis ; but this we may well be allured of, that the Example of Chriftians can have no Ufe in that happy World, to guard the Doctrine of Cbrift from pro- fane Reproaches, or to convince or convert Sinners and Infidels. 'Tis the Living, and the Living alone that can do this Service for Cbrij'l, and glorify his Gofpel in fuch Inftances as thefe. But I proceed to another Advantage of our Conti- nuance in this World. IV. Life is yours '» for it gives Opportunity for a~ bounding in good Works to the great Bene ft of Mankind. The longer a Saint lives, if he maintain his Character with Honour, he becomes fo much a greater Blef- fing to the World. But what a deal of Good ceafes with the Life of a good Man ! Chriftians, ye are required to maintain good Works for the Honour of your Father, and for the Glory of your Saviour, who hath purchafed you to be a peculiar People, zealous of good Works : But there is another Reafon for them too, and that is, thefe Things are good and profitable to Men, Titus ii. 14. com- pared with the third Chapter, ver. 8. Every Day of Life opens fome new Scenes, wherein you may be ferviceable to your Neighbours, your Relatives, your Fellow- Creatures, and fo make the World the bet- ter for you. The Days and Years of "Life mould be number'd by the Multitude of good Works, as much as by the Revolutions of the Sun and Moon : For loft and wa- fted Time mould not come into the Account of Life. But if this were our way of Counting, what fhould we fay of Thoufands, who have lived to no other Purpofe but to eat and drink, and to make up the Number of Mankind ? O 'tis a mean and pitiful Thing only to be old in Time, and not in Duties to God, or Benefits to Men. And (as an Author fpeaks on this Subject J " All the go«d Works of many " who Serm. XXXIX. of Life. 341 " who are ftricken in Years will lie in a very little *c Compafs : To be an ancient Man or Woman of " two or three Years old, founds like a Contradi- " ction," and'tis, indeed, a Matter of great Shame, and ought to awaken deep Repentance. How many are there that live to no Purpofe at all, and the World will not mifs them when they are gone? How many that live to wicked Purpofe, and the World is glad to be rid of them ? Some are mere Cumberers of the Ground, and fome are perfect Nui- fances, and publick Mifcbiefs. Such mould never pre- tend to the Name of Chriftians. Let us remember it was the Character of our blefTed Lord, that he went about doing good ; and he was willing to work tbofe Works while it was his Day of Life, for the Night was comiw on him wherein he fhould have no fuch fort of Work to do, John ix. 4. O may our Saviour be our Pattern, and let us be Followers of the holy Jefus ! Alas i what a noble Pattern ! what flow and diitant Followers ! It was this Defire of Service to the World, that put the great Apoftle into a Strait betwixt two, as in Phil. i. 23. He knew not what to afk for -, " Shall " I pray for Death and Giory, my Heart hath a