M m- „ ( J%^. »Ah- ■-4-4 /^ ^P") yy- j/^3 Pnncet®ii, N. J. .-^■S;a, i-.s I .«»l ■ '* -^*- S E R M O N S O N SEVERAL SUBJECTS, By THOMAS SECKER, LL.D. Late Lord Archbiihop of Canterbury. Publifhed from the original Manufcripts, ByBfiLBYPoRTEusD.D. and George Stinton D.D. His Grace's Chaplains. VOL. III. The second EDITION. LONDON, Printed for J. and F. R I V I N G T O N, in St. PauPs Church- • Yard; and B. WHITE, at Horace's Head, in Fleet- ftrect. MDCCLXXl. C O N T E N T Sir SERMON I. P R O V. ix. lO. The Fear of the Lord is the Beginning of Wif- dom : and the Knowledge of the Holy is Un^ derfianding^ p. i SERMON II. Mark viii. 34. And when he had called the People unto him^ with his Difcipks alfo : he faid unto them^ Whofoever will come after me^ let him deny himfelfy and take up his Crofs and follow me, p. 25 SERMON III. IV. On the Duties of the Young. T I T. li. 6. Toung Men likewife exhort to be foher-minded, P-49>73 ^ z SER. iv CONTENTS. SERMON V. VL • On the Duties of the Aged. Pr o V. xvi. 31. T^he hoary Head h a Crown of Glory y if it be Jound in the Way of Righteoufnefs. P- 97 > 123 SERMON VIL VIII. IX. On the Duties of the Rich. I T iM. vi. 17, 18. Charge them that are rich in this World, that they be not high-mindedy nor trujt in uncertain Riches ; but in the living God, who giveth us richly all Things to enjoy: that they do goody . that they be rich in good Works ; ready i$ dijlribute, willing to communicate, p. 149, 173, 197 SERMON X. XL On the Duties of the Poor. M A T T H. xi, 5. — And the Poor have the Gofpel preached to them. p. 217, 239 SER- CONTENTS. f SERMON XII. XIIL XIV, On the Duties of the Sick. Isaiah xxxviii. i, 2. In thofe Days was Hezekiah Jick unto Death : and Ifaiah the Prophet y the Son of Amoz^ came unto him and faid unto him : Thus faith the Lord, Set thine Houfe in Order ; for thoujhatt die, and not live, Then Hezekiah turned his Face towards the Wall^ and prayed unto the Lord. p. 265, 289,313 SERMON XV. Preached on Eafter-Day. Rom. xiv. 9. For to this End Chriji both died and rofe and re^ vivedy that he might be Lord both of the Dead and Living. P* 339 SERMON XVI. Preached on Eafter-Day. Acts x. 40, 41. Him God raifed up the third Day, and /hewed him openly. Not to all the People, but unto Witnejfes chofen before of God, even to us, who did 9 m CONTENTS. did eaf and drink with him after he rofe front the Dead. p. 359 SERMON XVII. Preached at St. James's Chapel, on Palm- Sunday, 2 C o R. V. 20. /Vb^ then we are Embaffadors fm Chrifl^ as though God did befeech you by m: we pray you in Chrifi[s Stead, Be ye reconciled to God. P- 385 S E R-* ^fti. '"Al,, S E R M O N ? 2-1^^2 £ lull Xg^- ■^"- P R o V. ix. 10. The Fear of the Lord is the Beginning of Wif dom : and the Knowledge of the Holy is Vnderjianding* WE all naturally defire Happinefs: we all know, that obtaining it greatly depends on a wife Choice of our Condudt in Life: and yet very few exa- mine, with any Care, what Conduft is likelieft to procure us the Felicity that we feek. The livelier Part of the World, hurried along by a giddy Tumult of Paflions and Fancies, ven- ture, with a moft intrepid Gaiety of Heart, on whatever looks pleafing to them : and arc in much too great Hafte for prefent Gratification, ever to ftay and once think what may be the Confequences, either to others, or even to themfelves. The good- natured and flexible are eafily drawn to fol- VoL. III. A low 2 S E R M O N I. low the more adlive and enterprifing of their Acquaintance ; and the thoughtlefs and in- dolent find it unfpeakably the leaft Trouble to let themfelves be born along by the Tide of Cuftom and Fa(hion, juft as it flows and ebb's by Turns. Yet furely Reafon doth not make Part of our Nature for no Purpofe ; nor Experience difcover any Thing more plainly, than the numberlefs Miferies that pro- ceed from going on thus at all Adventures. Thofe, therefore, who are a little more confiderate, take a different Courfe : yet often fcarce a better, and fometimes a worfe. They defoife the Weaknefs of being caught with every Bait of prefent Pleafure, or abandoning their Lives to the Dire6lion of mere Chance 5 and follow, with great Attention, Art and Induftry, what the World calls their Intereft, But this Being their Anly View, the difap- pointed are totally miferable : and, more or lefs, all are difappointed ; the far greateft Part, very grievouily. And the fmall Re- mainder, who feem to attain their. Wiflafes, betray, under the faireft Shew of outward Profperity, evident Tokens, that they have very little inward Enjoyment to compenfate for the cmnyj^nd long Anxieties that ufually precede.. 4 ^^^ S E R M O N I. 3 Few Things come up, even at firft, to what they promifed : and fuch as do, fall below it very foon ; leaving the Mind, at befl, languid and unfatisfied. But if fuch Perfons have talcen, as they commonly do take, forbidden Ways, amongft others, to their Ends 5 then additional Uneafinefles croud in upon them : painfal Reflcdions on their pad Behaviour ; folicitous Apprehenfions of what may follow, both here and hereafter. For there is deeply rooted in the Heart of Man an inbred Senfe of Right and Wrong ; which, however heed- lefly overlooked, or ftudioufly fuppreffed by the gay or the bufy Part of the World, will, from Time to Time, make them both feel, that it hath the jufteft Authority to govern all that we do, as well as Power to reward with the trueft Confolation, and puni(h with the acuteft Remorfe. Others, therefore, fee the abfolute Neceffity of bringing Virtue and Duty into the Account, when they dehberate concerning the Behaviour that leads to Happinefs. And were the Re- gard, which they pay to thefe, univerfal and uniform, their Happinefs would be as complete as human Nature and Circumftances permit. But too often they, who pradife confcientioufly A 2 fome 4 SERMON I. fome Duties, with ftrange Inconfiftency ut- terly dcfpife others. And, which is ftranger yet, many, who profefs the mod general Concern for moral Obligations, quite forget the firft and ftrongeft of them all, the Re- verence due to Him, who made us. The Ties, Vv^hich unite them to their Fellow- C eatures, they readily acknowledge: but unaccountably flight their abfolute Dependence on their Creator, and the confequent Vene- ration, which they owe to that Being, of nvhom, and for whcnif aJid to whom are all I'hmgs \ Now if any Difpofitions are good, reli^^'oiis ones are fuch. They proceed from the fi^me Principle, with the very bed of others: the Exercife of them is the nobleft Exertion of that Principle; and yet fome affect to fet up Virtue in Oppofition to Piety; and v^ould be thought defirous to ferve the former, by depreciating the latter. Some again, who are more upon their Guard, yet explaia themfelves freely, on Occafion, to allow no- thing further than this; that Religion may be of Ufe to keep the Bulk of Mankind in Order: not refl.ding, that the upper Part have fl-ill greater Need of its Reftraints, than * 1 Cor. viii. 6. Heb. ii. lo. Rom. xi. 36. the S E R M O N I, 5 the lower ; and that whenever it, comes to be Ipoken of, as only an Inflrument of Policy, it will be no longer fo much as that. But lighter Minds run wilder Lengths by far : and abfolutely indifferent what Harm may come of it, perpetually treat all facied Sub- jeds, as if Freedom of Thought about them confided in pouring the utmoft Contempt upon them that was poffible. Yet perhaps very few, if any, of thefe, would they confult their Hearts honeftly, do fo much as imagine they have any Reafon to doubt, but a World, fo vifibly full of beautiful Order and gracious Defign, mufl; have been firft formed, and be ftill governed by a mod powerful, intelligent, and beneficent Caufe. This, the leaft Degree of Confideration, how elfe the Frame of Things could be what it is, tvill fufficiently fhew : and every Advance in the Knowledge of Nature, makes the Proof, in Proportion, fuller and more obvious. If then there exifts a Sovereign of the Uni- verfe, Almighty and All-wife, it cannot be a Matter that we are unconcerned in. He, by whofe Pleafure we are, and according to whofc Determinations about us we fiiall be happy or miferable, is not a Being unrelated to us : A 3 Nor, 6 S E R M d N I. nor, while he continually fu peri n tends every Thing elfe on this Earth with the exafteft Gare, will he ever negleft the worthieft Ob- jed, which it prefents to his View, the Affec- tions and Behaviour of his rational Creature, Man. He muft exped: every Thing to aft,. as its Nature requires. And having diftin- guifhed ours with the Knowledge of Himfelf ; he cannot have left it in our Choice, to lay him afide out of our Thoughts, as if we knew Him not : bat muft have intended, that we fliould pay Him thofe Regards, which are his due. Now the firft of thefe, and the Foundation of all the reft, is a proper Temperature of Fear and Love : two Affeftions, which ought never to be feparated in thinking of God: and, therefore, whichfoever is expreffed implies the other. The Text hath men- tioned only Fear: but evidently means that Kind, which Children feel towards a wife and good Parent; which the Pfalmift had in his Thoughts, Vv'hen he faid, Inhere is Mercy ivith thee : therefore Jl^aU thou be feared ^, As God is infinitely good ; aiid hath not only beftowed on us all the temporal Bleflings, that we enjoys ^ Pfal. cxxx. 4. but S E-R'M b N I. 7 but offered us, on the moft equitable Terms, 'throtigh the Mediation of his blefled Son, and the Grace of his holy Spirit, Pardon of our Sins, Afliftance of our Weaknefs, and •everlafting Life ; furely he is amiable in the higheft Degree : and Infenfibility to his Goodnefs, whilft We are moved with the faint Shadows of it in his Creatures, would be fhbcking Depravity, But then he is alfo in- conceivably awful J abfolute in Authority, re- fiftlefs in Power : we and all Nature are in- tirely in his Hands, and depend on the Breath of his Mouth. Such a Being, we muft own, is greatly to be feared, and bad in. Reverence of the Higheft of them that are round about him ^ ; Much more then ought the Sons of Men to contemplate him with Abafement, and even \r^fjoice in him 'with Trembling ^ Far is this from , being below the firmed and the braveft Soul. Not to feel a Dread of God, muft be the ,groffeft Stupidity : and not to own it, the .jnoft impotent Affedation. A worthy Heart will think Pride ^gainft its Maker the Extre- ^mity of Wickednefs: and value itfelf on expreffing zealoufly that loyal and thankful Submiffion, which is due fo juflly to the King t . - ^ Pf. Ix^xix. 7. •* Pr. ii. II. A 4 of 8 S E R M N I. of AU ; that faithful and afFedlionate Obedience, which, his Precepts claim, who hath bought us CO himfelf, with his Blood; that refpedful and ready Compliance to which His holy Mo- tions are intitled, who gracioufly worketb in us both to will and to do\ In thefe Things confifts the irxic Fear of the Lord! For as the Text, though conceived in the moft general Terms, undoubtedly comprehended at firft the whole of Jewifli Piety, we ought to underftand it now, as comprehending the Whole of Chriftian. And that pradlifing this, is the true "Wifdom of Man, I (hall proceed to (hew you diftindly, by confidering its Influence '' I. On the Condudl, ' II. On the Enjoyment, of our Lives. I. On our Condud. Some indeed, miftaking the Didates of Senfuality and Vanity for thofe of Reafon, prc- Tume to fpeak of the Author of our Nature, as if, by giving us the fevcral Inclinations h^ longing to it, he had warranted the unre- firained Indulgence of them all : and fo would 'make his Being of no Confequence to our A^dlons. But a little Refledtion will cafily •^ Phil. ii. 15, confute SERMON I. 9 confute fo wild an Imagination ; and fhew us, with, how great Propriety the wife King hath faid, that tke Knowledge of the Holy is Vnder^ Jiafiding. He, who is perfedtly holy and righteous himfelf, muft have regard to what is right and fit in others. He, who hath pro- vided with fuch fatherly Care -f^r.. th/e commoa Good of us all, can never have kft us at Li^ berty to defeat his Purpofc, by injuring and corrupting one another, and filling his World with Confufion and Mifery at our Pleafure. :He hath not planted in us Paflions, Affeftions, and Appetites, to grow up wild as Accident direfls; but to be diligently fuperintended, weeded and pruned, and each confined to its proper Bounds. He hath not endued us witii a Principle of Confcience, to be overborn by •,.Refentments and Interefts, drowned in fenfual Gratifications, led captive by Faihions and Fancies: but to be cultivated and improved; and then obeyed, as the Guide of Life. Its Authority is derived from himfelf: and its Judgment upon us will be finally affirmed by his own. For it cannot be, that the Sovereign of all the Earth fhould either fail to reward fuch as dutifully promote his gracious D^figns, ,orLet.any one be a Gainer by ading in Con- trad icTt ion 50 S E R M ONI. tradidion to them. ■ Thefe things every Perfon*s own Heart, if permitted, will tell him very plainly. But our Underftandings are unhap- pily prejudiced in Favour of our bad Inch- 'iiations : and were they lefs fo, the unaffifted Reafon of fallen Man is able to trace out but a very imperfecS Syftem of Religion. And therefore to complete thd ' Aflurance of its great Truths, exprefs Revelation from above hath given us undeniable Evidence, that uni- verfal Virtue is God's Law^ and eternal Hap- pinefs or Mifery its SanxSion's ; adding at the "fame time whatever more particular Notices, .Diredions, and, Encouragements our Condition ^wanted: Now what can pofiibly influence iM'cn^ like fuch a Motive fo enforced? And hbw weakly muft they judge, or how ill muft ithey mean, who would abandon fo folid a JPoundation of right Behaviour, to lay the Strefs ,of- fo important a Building on any other ! 'i . It. would both be unjuft and unwife to re- ^epear, in the ftrongeft Light, to be our Iiiii: t-fi;, The Fear of God can pierce the inmoft Receffes of our Minds, and fearch the Rightnefs of our moft fecret Defires. Re- flefting well what his Eye fees there, will make us fee it in a Point of View, that we never fliould elfe; and put us on approving our Souls to him by Simplicity and Truth : no longer attempting, as unhappily we are too prone, to cheat others and ourfelves with falfe Appearances ; but faithfully bewailing all our paft Faults, and w^atchfully guarding againft all future ones. Particularly, the Con- fcioufnefs of having fuch a Witnefs to each Adtion and Purpofe, muft powerfully incline us to be very compofed and moderate in every Proceeding, very mild and reafonable towards every Perfon. Reverence of God's Authority will make us fear to injure the meaneft of our Fellow- Creatures ; fince even he is under the Protedion of the Almighty. And hope of fharing in his Bounty will teach us to imitate it by the tenderefl: Exercife of Humanity and Com- SERMON I. 13 Compaffion. Thus influenced, thofe of higher Rank would be public Bleffings and Examples : their Inferiors would love and honour his Image impreffed upon them : and all would endeavour to fill worthily whatever Station the W.fJom of Providence allotted them: dif- charging confcientioufly the Duties of the moft laborious, and counting it an Honour to ferve God in the leaft confiderable. But let us now inquire, II. What EfTedt the Fear of - God muft have on the Enjoyment of our Lives. Unqueftionably it will make bad People uneafy. But then it is both for the World's Good, and their own, that they fhould be fa. It is not their thinking of their Condition, that renders it a dreadful one. The lefs they feel it, the worfe it is : and feeling it to Purpofe will be the happieft Thing poffible for them. Farther: this Fear doubtlefs reftrains Perfons from dilTolute Pleafures, and difhonourable Means of obtaining Profit, Power, Advance- ment. But fo doth Virtue : fo for the moft Part doth common Prudence. And Religion never forbids us even a hurtful Gratification, but it offers us Happinefs hereafter in Return for our prefent Self-denial. Farther flill : wc muft i4 S E R M O N I. mu'ft own, it 'gives a peculiar Serioufnefs and Awe to the Mind of Man. But we have need to be kept in Order by a Senfe of God's parental Authority: and without it fliould quickly become ungovernable, mifchievous, and wretched. He requires us not in the leaft to be gloomy and comfortlefs ; or full of Terrors, while we mean to do well : but freely permits us the chearfulleft Ufe of all our Faculties, that is confiftent with Innocence, and with making Improvement in Goodnefs our chief Care, as it will be our chief Felicity. And if the Thought of Him doth moderate the Livelinefs of over-gay Difpofitions ; it prevents, by fo doing, many great Evils, into which they would otherwife hurry us ; and fills us with much more inward and deeply- felt Satisfadions, than thofe light and trifling ones, that only play upon the Surface of an inconfiderate Mind. Or did that Com.pofure, - which Piety introduces, leffen our Enjoy- -ments for a Time; yet, being what our State on Earth, which is in many Refpedls a fcrious one, demands ; if we -are wife, we (hall gladly xonform ourfelves to the Condition whidh God hath placed us in ; .^nd truft Him, that the Confequences will be happy. Such S^E'R M O N I. i^ Such indeed will every one, who makes the Trial, foon find them. What Pleafute can be greater, than a full Perfuafion, that our Behaviour is approved by Him, who knows our Hearts, and will reward with his Friendlhip whatever we do aright? The World IS generally a negligent Spedlator, "and too often an unfair Interpreter, of the befl Adions, This cannot but give Uneafi- nefs and Difcouragement to Virtue, unlefs it be animated by nobler Views. But the Re- colledion, that God looks on with Efteem, fets us above the Cenfures of Men, and even above their Applaufes^. For were all Mankind to join in doing Juftice to exalted Merit; how poor would the Recompence be, and hovv low the Delight, compared with His, who can lay open his Principles and his Behaviour, with humble Confidence, before the Judge of all ! , Then as to the Sufferings of this Life ; which, very frequently make up a great Share of it ; Religion entirely prevents many of them, by withholding us from the Sins and the Follies that commonly bring them iipqii VJS. And it wonderfully diminiflies the reft, by loofening our Attachments to what we mufV id S E R M O N I. niuft expedl to be dlfappointed in, or fepa- rated from ; and leading us, from the broken Cijierns of worldly Comfort, to God the Fcun- tai?i of living Waters ^\ in the Affurance of whofc Grace, our great Intereft is lafe, under every Change; and by the Superintendency of whofe Providence all Things wo^k together for our Good', What are the poor Conlb- lations of Philofophy, or the Amufements, which thoughtlefs Minds take Refuge in, to deceive their Sorrows, compared with fuch cheering Reflexions as thefe ! Still, what is naturally painful, mart be felt fu: but the infupportable Part of every Afflldtion is taken away, when we confider it, as ordered by Him, whofe Right to difpofe of us we muft acknowledge, and of whofe kind Intention to us we may always be fure. A Heart, habitually formed to fuch Me- ditations as thefe, with what Serenity muft it pafs through its allotted Pilgrimage here below 1 It hath nothing to fear : it hath nothing to hide, from others or itfelf. It can bear Solitude, and its own Infpedion. It can even rejoice in the Senfe of his Pre- fcnce, who is to others inexpreffibly terrible ^ ^ Jer. ii. 15. * Horn. viii. 28. but SERMON L 17 but to the pious Soul an immoveable Ground of Security, an inexhauftible Source of Hap* pinefs. For, indeed, what greater Happi- nefs can we wi(h to ourfelves, than to be placed under the fadierly Guidance of in- finite Forefight and Power j born up under all the Calamities of Life ; and, which is the great Point, exalted with the nobleft Hopes of what (hall follow after Death ! Our Time on Earth is fo fliort; and our Pleafures at beft fo languid and rare, and mixed with fo many Anxieties, Pains and Sorrows ; "that furely it is a melancholy View, to think of ending here ; and after a very few Days are gone over our Heads, becoming for ever, as if we had never been. Yet this is much more than irreligious Perfons can pof- fibly promifc themfelves. Could there be no God, they would have no Certainty, but that their Beings might continue, and might be miferable. For what is there that may not be, on the Suppofition of an ungoverned World ? But fince there is a God -, flighting and difobeying him muft be Crimes, and muft be punifhed. We may have litde At- tention to this perhaps, in the Tumult of youthful Fancies and worldly Purfuits. But Vol. III. B when i8 S E R M O N I. when the Clofe of the Scene approaches, and Age or Sicknefs roufes up Refledion from Its Sleep, then will the Sinner, in all Likeli- hood, fee, with Terror unfpeakable, thofe awful Realities, of which if he is never con- vinced in this World, he will only be the more wretched in the next. But the darkeft Hour to fuch, may, with Reafon, be the joy- fulleft to him, who having faithfully acknow- ledged God in all his Ways, perceives that now his Work is over, and his Reward at hand. Undoubtedly it is beft to ufe no ftronger Expreffions on this Subjedl, than the lefs experienced may feel to be juft : elfe. Words want Force to defcribe the Difference between thefe two Conditions. It is true, not all pious Souls are confcious of it, juft at the Time of their Departure. Frequently their fetting Sun is obfcured by Infenfibility : foinetimes overcaft by Doubts and Fears. But they fliall inftantly behold it rifing again, to flvine with unclouded aqd increafing Luftre to all Eternity. For Light is fown for the * Righteous^ and Gladnefs for the Upright in Hea^t. Rejoice in the Lord^ ye Righteous^ and give Thanks at the Remembrance of his Holinefs ^'- *^ Pf. xcvii. II, 12. Such SERMON L 19 Such then is the good Influence of the Fear of God: and his genuine Fear can have no bad one. Reverence of a uile and holy Being will never miflead Men into any Thing wicked or w^eak. Falfe Religion, indeed, may do both : and fo may falfe Notions of Virtue or Friendfhip, or any other valuable Q^mlity. But this was never thought an Argument in any Cafe belides, againft being governed by the true 3 and yet lefs ought it in the prefent. God mujl be worJJjipped by us in Spirit and in Truth \ let others worAiip him as wrongly as they will : and his Laws muft be obeyed, let ever fo many miftake Errors of their own for fuch. The Danger of Superftition is a very powerful Reafon, why religious Belief and Practice (hould be watched over, and directed right : but cannot poffibly be a Rea- fon, why diffolute Profanenefs fhould be encouraged or fuffered. Let rational Piety be throughly eftabliflied, and Superftition falls of Courfe. But if the Former be rooted out, the Latter will certainly grow up in its Place. There is a natural Bent in human Minds to believe and refpedl: an invifible Power : and if it be turned afide from point- ^ John iv. 24^ B 2 ing, 2d S E R M O N I. ing, in a proper Manner, towards its proper Objedt, it will foon acquire fome other Form ; probably an abfurd and pernicious one. In- fidelity promifes great Freedom and Enjoy- ment of Life : but in Fad it proves, in Proportion as it prevails, a State of Madnefs and Confulion, of perpetual Danger from others, of Difcomfort and defperate Refolu- tions within Mens own Breads : and therefore, after fome Trial of it, they will eagerly run away from it into the oppofite Extreme. True Religion then being of fuch Impor- tance, there are fome Things, which may juftly be expeded of Mankind in its Favour. I. That they, who have not yet carefully fearched into the Grounds of it, fliould not take upon them to treat it with Scorn, or even Difregard. What fo deeply concerns all Men, and what the wifeft and mod confiderate of Men have lived and died in the firm Belief of, ought not furely to be thrown afide, on hearing only a few fuperficial Objedions, and ludicrous Turns of Words to its Difadvantage. There mufl: need more than this to confute it ; and therefore whoever, with little Read- ing and little Thought, finds much Inclina- tion to difbel'eve, fhould learn to fufpedt himfelf. SERMON I. 21 himfelf, inftead of his Creed, and be modeft in Proportion to his Unacquaintednefs with the Subjedt. 2. It may be expeSed alfo, that they, who profefs to examine, fliould do it fairly. Moft Men will be backward to confefs, that they wifli againft Religion ; becaufe it is confeffing, that they have Reafon to fear, if the Univerfe be well governed. But each ought to think well, whether this be not fecretly his Cafe, and remove the Prepoflcffion of his bad Life, before he pretends to be an upright Judge. After that, if he finds Difficulties, let him remember, that they are to be found in every Thing, and yet fomething muft be true. If he meets not with the Sort, or the Degree of Evidence, which he looked for ; let him recoiled:, that a fair Mind will be fatisfied with any that turns the Scale. If he doubts of fome Points j let him ftill hold fall thofe, which remain undoubted ; and preferve that Refpedl to Religion in general, which will prove his beft: Guide in every Particular. Nay, were it poflible for him to doubt of the Whole 5 yet, fince Doubt is not Certainty, his Pradice however fliould be on the lafer Side. And if he fees, as one fliould think he B 3 niuft. 22 S E R M ONI. muft, that Scepticifm and Infidelity will deftroy the chief Comfort of the Good, endanger the Virtue of all, and weaken the Bonds of Civil Society ; never let the poor Vanity of propagating his Notions tempt him to be the Author, or Promoter, of fo dreadful a Mif- chief to human Kind. But 3. The laft, and mofl important Thing of all to be expeded is, that they who are fo happy as to believe, fliould fecure and com- plete their Happinefs by what alone can do it, a fuitable Behaviour. Too often the con- trary Courfe is taken : and many who had once fome Regard for Religion, but unhap- 'pily accompanied with vicious Indulgencies, force themfelves to throw it oiT, that they may fin undifturbcd. But let no one imagine, that denying God will make the lead: Amends for difobeying him ; or that ftifling our Conr vidions can ever give any true Peace ; which is only to be had by enforcing them home on our Hearts, and conforrning our Lives to them. This we have a!l need to do with the ut- mofl Care, amidft fo many, fo powerful, fo fud- den Temptations to the contrary, as the World and the Devil, and our own corrupt Nature, throw in our Way. And as the Reverence of 6 OUT S E R M O N I. 23 our heavenly Father is the ood effedlual Prefervative, we ought to keep up that in its full Strength, by frequently repeating fervent Prayer to him, and affeding Meditations upon him. How intirely the Exercifes of Devotion are laid afide by fome ; and with what IndifFe- i^ence, and even Coatempt, a mere outward Shew of them, now and then, is juft retained by others, who yet call themfelves Chnftians ; too many of you, I fear, know too well : and it furniflies Matter of melancholy Refledion, not only to every pious, but every prudent Mind. For good Men muft feel, that the Regard, due to God, is a moft inward, con- fiant and awful one : and wife Men mud furely perceive, that neither can the common Welfare be preferved without Morals; nor Morals, without Religion ; nor Religion, with- out Wor&ip ; private Worfliip, to flrengthen our own Senfe of Duty ; and public VVorlhip, to fpread it amongft others. On all Accounts, therefore, it is our moft important Concern to cultivate and ex- prefs the AfFedions of Piety i which are indeed the nobleft Movements of our Souls towards the worthieft Obied:, towards the Attainment of the moft blcffed . End : and B 4 to 24 S E R M O N I. to awaken ourfelvcs from the Remiflhcfs, into which we apt to fall, on this Head be- yond others, by reminding our Hearts often, that God is prefent, and a future State foon will be fo ; and how foon to any of us, none can tclL May we all refolve, from this Mo- ment, to ftrive earneftly for a happy Share in it, through Faith in the Merits of our dear Redeemer, and a right Ufe of the Suggeftions of the Divine Spirit : to both whom, with the Father Almighty, be Honour and Praifc, now and for ever ! Amen* SERMON t 25 3 SERMON II, Mark viii. 34. And when he had called the People unto him^ with his Difciples alfo : he /aid unto them^ Whofoever will come after me, let hi,:i deny him^ felfy and take up his Crofs^ and follow me, EVery Word, which proceeded out of the Mouth of our blefled Lord, muft un- queflionably deferve a very ferious Attention. But fome Things being peculiarly needful to be known, or liable to be forgotten 5 to thefe, on proper Occafions, he demanded the efpecial Regard of his Hearers: and as they were bound to pay it, fo are we. Thus in the foregoing Chapter, find'ng it requifite to confute the^ Jewifli Traditions in Favour of that ceremonial Purity in their Perfons and Food, which led them to overlook the moral Purity of the Heart, we are told, that when he had called all the People unto fjim, hefaidy Hearken unto me every 26 SERMON II. every one of you y and underjiand, There is nothing from without a Man^ that entring into him can defile him : but the Tubings which come out of him, wicked Thoughts and their Confequenxes, thofe are they that defile the Man : if any Ma?i hath Ears to hear^ let him hear^. With the fame Kind of Solemnity he dehvered the Words of the Text : which indeed had ftill greater Need of it, as the Former contradidled only received Opinions and Cuftoms -, but thefe, the ftrongeft of our natural Paffions and Appetites. When he had calledy &c* Takhg up the Crofs relates, in the primary and ftrid Senfe, only to fufFering patiently for the ^ Truth : a Duty, God be thanked, lefs com- mon amongft us at prefent, and which there- fore I Iball pafs over. In its larger Acceptation it will be found to coincide with Self-denial: a Word of great Importance to be rightly ap- prehended, becaufe it expreffes here the Con- dition, on which alone we fliall be acknow- ledged the true Followers of Chrift. The Terms of Salvation are indeed elfewhere laid before us in Phrafes more intelligible at firft Sight : but illuftrating this darker one will not only contribute to prove that the different =^MarkvIi. 14, 15, 16. ^ Vid. Suicer in Sratpc, p. J oe5. Vitws S E R M O N II. 27 Views of the Chriftian Dodlrine are all con- fiftent with each other, but difcover to us the principal Caufe of our acfting wrong, with the mod effeftual Method of Amendment, per- haps more fully, than any Thing elfe can. I fliall therefore endeavour, I. To explain the literal Meaning of the Ex- preffion : II. To (hew with what Limitations it muft be underftood : III. To fet before you the Obligation of the Duty, comprehended under it 3 and its Importance to our Virtue and our Happi- nefs. I. To explain the literal Meaning of the Ex- preffion. We fpeak every Day of denying ourfelves fuch or fuch a Pleafure, that is refufing to ourfelves the Enjoyment of it. But the Scrip- ture Senfe goes much beyond this, and ex- tends to renouncing and difowning ourfelves ; throwing out of our Thoughts the Relation that we bear to our own Perfons ; and be- having with as little Indulgence, as if a mere Stranger to us, were in Queftion. Of Courfe we 28 S E R M O N II. we have in general the moft Concern for thofc of whom we have the moft Knowledge. And hence, in the facred Books, knowing or owning any one fignifies having a Regard for him : and denying any one, the contrary. Thus wicked Perfons are faid to deny God, while they profefi to know him % and our Saviour in return will deny them at the great Day, faying, Depart from me^ 1 know you not ^\ Thus alfo, in the Old Teftament, when the Children of Levi had fupprefled a Rebellion of the People againft God and their lawful Governors, by falling without Diftindion upon all whom they found engaged in it, Mofes defcribes the heroick Be- haviour of that Tribe in thefe Terms : who faid unto his Father and to his Mother, I have not feen him, neither did he acknowledge his Brethren, nor knew his own Children \ for he obferved zhy Word and kept thy Covenant "^ : That is^ they preferred their Duty to Heaven and the Pub- lick, before the tendereft private Regards. yob comes yet nearer to the Phrafe before us ; Though I were perfe^; which he had juft been difclaiming, yet would I not know my Soul ^; were *= Tit. i. i6. ^ Matth. vji. 23. xxv. 12, Luke xiii. 25, 27, * peut. xxxiii. 9. *" Job ix. z\, I frper S E R M O N II. 29 I freer from Faults than I am, it (hould not tempt me to Self-partiality. But indeed the Context may fuffice to fhew the Meaning of the Text. Our Saviour had been foretelling his future Sufferings. Peter % warm Zeal for his Mafter overpowered his Rcfped:, and he began to rebuke him, faying^ Be it far from thee, Lord, thisjhall not be unto thee % But the Holy fefm immediately rebukes him in Return before the Difciples ; tells him he was, in the Tendency, though not the De- fign of his Words, a Tempter, an Adverfary to him 3 and influenced by human Weaknefs, inftead of religious Fortitude. Get thee behind me Satan: for thou favoureji not the Things that he of God, but thofe that be of Men ^, Then call- ing the People to him alfo, but in Kindnefs to the well-meaning Apoftle concealing from them the particular Occafion, he afllares them, with that noble Difintereftednefs, which he (hewed perpetually, that if they would become his Difciples indeed, they muft deny themfehes and follow him : difregard as he did and fhould do, every Inftinft and Averfion, every Paflion and AfFedtion that belong to the human s Matt. xvi. 21, 22. ^ Ver. 23. Frame. 50 S E R M O N n Framed And harfli as this Declaration may feem, he hath ufed a harflier yet. If any Man come to me^ a7id hate 7tot his Father and Mother, and Wife and Children^ and Brethren and Sifter Sy yea and his own Life alfo, he cannot be my Dif- ciple^. Agreeably to which, St. Paul fets it down at the Head of a long Catalogue of moft dreadful Sins, that Men Jhall be Lovers of their mm Selves \ But now it wilt he thought full Tiriie, that a Dodrine fo alarming (hould II. Be put under due Limitations. For, after all. Self-love being a Part of that Nature, which God hath given us, can wc, or ought v/e to diveft ourfelves of it ? Is there any Poffibility of Happinefs without it ? Doth not Religion apply to it as our main Principle of Ad:ion, recommend its Precepts chiefly from their Tendency to our Good ; and even make our ov^n Lcve to cur Selves the Meafure and Rule of that, which we ought to have for our Neighbour '^ ? Why, doubtlefs thefe Things are true : and fo evidently true, that we may be fure our bleffed Saviour, whofe Life was in no Refpedl unneceflarily auftere, and whofe Doc- ^ See Authorities of the Fathers for this Interpretation in Suicer, voc. ATrapi-EOjixai Sz AprjcTij. ^ Lukc xiv, 26. ^ 2 Tim. iiu 2. °»Matt. xxii 39. trine SERMON II. 31 trine is every where elfe fo rational and mild, could never intend to require in the Text, and the few others that refemble it, either that we Ihould deny and difregard ourfelves intirely, which is impradlicabie; or ufelefly, which would be unfit. And therefore, as he could not, without the utmoft unreafonablenefs, be fuf* peded of forbidding a prudent and virtuous Self-love, he might fafely and advantageoufly employ the ftrongeft Terms in prohibiting a weak and vicious one : for in fuch Cafes Abate- ments at leaft fufficient hardly ever fail of being made. However, to prevent Miftakes and Mifreprefentations, he hath taught us more particularly, how to interpret all his Injundlions of this Kind, by interpreting himfelf the hard-r eft of them, (that of hating every Thing which we naturally hold dear) to bear only the comparative Senfe of loving nothing more than him % but preferring Obedience to the Laws of God before any other Confideration. For in the ftrid and literal Meaning, his Apoftle hath told us, 720 Man ever yet hated his own Flefh ". Had he enjoined us a Number of difficult ObferVances, of which we faw not the Ufe, we " Malt. -X. 37. oEph. V. 29. ought 32 S E R M O N II. ought certainly to have believed they had one, and obeyed him implicitly. But fince, on the contrary, he hath eftabliflied a fpiritual Re- ligion, neither impofing unaccountable Re- ftraints, nor encumbered v^^ith many or trou- blefome Ceremonies; we ought, both to re- ceive it with moft joyful Reverence, and to preferve it in that amiable Simplicity, in which he delivered it: not laying on ourfclves any Burthen, but fuch as may enable us to bear the better what he hath laid on us ; and much lefs ufurping Dominion over the Praftice of others. Extremely ill therefore hath the Church of Rome underftood the Nature of Chriftianity, in appointing as proper Inftances of Self-denial, fo many frivolous and vexatious Aufterities of Abflinences and Penances, that ferve to no good Purpofe ; and encouraging Multitudes to make Vows of living feparate from the World in Poverty and Celibacy, only to fpend a tedious Life in the meritorious Employments of wearing different Habits, eating different Food, keeping different Hours, and ob- ferving different Rules in common Things from the reft of their Fellow-creatures and from one another : as if it could be the Intention of infinite Wifdom and Goodnefs to fet Men on finding S £ R M O N iL ^3 finding but new Ways of being iinea/y and abfard. They plead indeed, that fueh Me- thods habituate them to a Spirit of Obedience, and a Readinefs of parting with their own In- clinations. But Obedience to God cannot be {hewn by doing what he never commanded : and blind Obedience to mere Men he hath cautioned us againft, inftead of requiring it. We are to deny ourfehes and folhw Chriji : not to deny ourfehes and follois) Guides, equally fallible with ourfelves, into whatever Extra- vagancies they diredl, that will only produce Ignorance and Bigotry in one Part of the World, and Contempt and Abhorrence of Re- ligion in the other. But thefe additional Du- ties, which the Church enjoins, they f^, con- duce to the more eafy Pradice of thofe which God hath enjoined. Why, fome of them, in fome Cafes, may : and tken they fhould, with Prudence and Moderation, be ufed and re- commended. But prefcribing by mere hu- man Authority a great Number of fuch Things, at all Adventures, for almoft all alike, or for any during their whole Lives, is an evi- dent Mark, either of wrong Judgement, or bad Defign. To the Inconfiderate indeed they make a fpccious Appearance. But if we re- VoL. 111. C flecfl. 34 SlE R M O N II. fleftj how exorbitant a Degree of ill-ufcd Pc)wef and Wealth hath been artfully obtained by requiring them firft, and occafionally difpenling with them afterwards ; how little Good is done by them, that might not as well have been done without them ; and how very much Evil naturally muft, and in Fadt dcJthj arife from them ; needlefs Difficulties and Difquiet to theGood, falfe Hopes to Sinners of compenfating for the Wickednefs which they continue to indulge, fpiritual Pride in thofe who obferve them rigidly, and uncharitable CenfureSj nay often Perfecutioris alfo, of fuch as do not 5 we fhall be fully convinced^ that fuperadding thus imaginary Duties to real ones is far from promoting the true Interefts of Chriftian Piety. And indeed all Hardfliips under which Men put themfelves of their own Accord, not being enjoined in Scripture, nor evidently needful to preferve fhem from Sin, and to ralfe their Thoughts to a better World, (efpecially if they tend to promote Rigour and Sournefs rather than Mildnefs and Humility) hurt inftead of benefiting them, and difcredit Religion with others : which in itfelf is a reajonabk Service p, and direfts us 720 1 to refufe P Rom. xli. 1. the S E R M O N II. 3^ the good Cre^ta'res of God, but to receive thc?7t with Thank/giving'^. But forhe will aik, is not this explaining aWay to nothing what Chrifl: hath moft fo- lemnly commanded ds a very important Duty ? How doth fuch Dof 36 SERMON If. of our x^ppetites and AfFedions only, but of every Imagination' of our Under (landings alfo, jQiort of that full Convidion of Truth, which the God of Truth himfelf hath appointed for our Guide. In a Word, it is. giving our whole felves away from aurfelves, as it were, into his Hands ; and determining, once for all, that not our own Thoughts, Inclinations, and Defires, (hall govern us, but the Laws of God : not our V/ilU but His, however contrary to it, (liall be done\ Thefe inward Principles are, in a moral Senfe, the Man : and it is, in full Propriety of Speech, denying and re- nouncing ourfelves, when what we fhould conceive or v/ifli or chufe is laid intirely out of the Queftion, and the only Thing regarded is, what Heaven points out to us, to believe and do, whether by Reafon or by Revelation. Mortification and Self-denial have both o£ them been ofcn almoft wholly mifappre- hended : and even, when fomewhat better underftood, ha/e been much confounded one with the other. Bat though nearly akin, they are very dlitingui(hable. The former is kill- inn^, deftroying Sin within ourfelves : the latter, difowning and cafting off whatever is ** 2 Cor. X. 5. • Luke xxii. 42. deareft SERMON n. 37 dearcfl to us, in fuch Degree as is necefTary to deftroy Sin. And this being the Nature of the Duty, we need never fear, but Occafions of pradtifmg it will be frequent and trying enough. The much greater Need will be to fill our Souls with a ftrong Convidion of Vv'hat I fhall now endeavour to ihew, III. The indifpenfable Obligation of it, and its unfpeakable Importance to our Virtue and our Happinefs. That Being, cf whom and to izbom are all ^hingi ■, whofe Nature is abfolutely fimple and infinitely perfecS, cannot^ as the Apoftle ex- preffes it ""^ deny himfelf. There is nothing within him, but Reditude and Holinefs ; no- thing without him, but what wholly depends on hiin : and therefore his fole Rule of Adion mud be his own good Pleafure. But the mod exalted of Creatures, being his Servants and his Property, are effentialiy fo far bound to Self-denial, as not to do their own Will, but the Will of him who fent them into Life. And in Proportion as the Frame of any moral Agent is compounded of fuperior and inferior Principles, the more he will be obliged to difregard and deny the lower, in order to ♦ Rom. xi, 36. " 2 Tim. 51. 13. C 3 follow S8 S E R M O N II. follow the Didates of the higher. But wretched Man, fallen j;nd finful, lies under a heavier Neceffity of this Kind : for, made up of wrong Piopenfities, in the Degree that he is, in order to deny Ungodlinefs and worldly. Lnjls ^, he muft de^7y him/elf continually. Chrift in- deed hath procured us by his Blood the Mcan^ of Recovery from this lamentable Condition : but llill he only frees us from Slavery, to fubjed: us to a juft and gracious Goverur ment : we are not our cwn^ for "we are bought with a Price '^: and fmce by Him we live, whp were dead in Trefpajfes and Sins ^ we are to live henceforthy not unto ourfelves^ but unto Him^ which died for iiSy and roje again % So that both as Creatures, and as fallen and redeemed Creatures, Self-denial and Self-furrender is our indifpenfable general Duty. And we fliall find it previoufly neceffary to the right Per-r formance of every particular Duty that lies before us. Our Appetites, Faffions, and Fancies, are by Nature many : and partly by the Corrup- tion of our Nature, partly by voluntary In- dulgence, they are headftrcng and mifchievous, ^ Tit. 11. 12. ^ I Cor. vi, 19, 20. J' Eph. ii. i, t' -, Cor. V. 15, ■ • SERMON II. 39 •What muft be the Confequence then, if we either ftudy to humour thein fiiil farther, or let them take their own free Courfe ? Plainly, that they Vv^ill become quite ungovernable-, and multiply Sin and Guilt upon us without End. The very Thought of Virtue and Piety will be fo excluded, as feldom to occur to us : and whenever Confcience doth adventure to found the unwelcome Words in our Ears, it will be filenced, overpowered, and banifhed from the Place where it ought to dwell and prefide. Sometimes it may carry a fmgle Point or two : but ftiil, what upon the whole is upprermoft in our Hearts, will upon the whole govern our Lives ; and the occafional Vidlories, obtained now and then, will be attended with continually greater Difficulty and Pain, and therefore will be attempted lefs and lefs frequently. Look around you : look within you : what is our general Condition here on Earth ? Immoderate Defire of Wealth or Power, or Fame, or Pleaf^ire, or Eafe, Re- fentment. Envy, Vanity, fome wrong Inclina- tion or other, is is well if not more than one, fprings up early : an ill-judging Self-love cherifhes it without Examination ; we take It haftily for granted,, that her^ --lies our .•■:-. C-4^^^-^'-'^ -^^^ - Hap- 4© S E R M O N II. Happinefs, and accordingly purfqe it : many, without ever putting the Qa?ftion, whtther Virtue or Religion forbid them or no^. Others indeed do chance to refled a Httle at Times j fome of thern enough to form a Sort of Ke- folution, that they will quit futh and fuch of their Vices, perhaps all of them. But then, as they will> notwithftanding, preferve in ge- neral the fame falfe Tendernefs for themfelves that thpy ever had, and leave to mere Inclina- tion or Caprice the fame Dominion over them ; it is pafy to forefee, that thefe Refolutions mufl: hav^ a very ineffeftual, a very fhort- iived Influence, and every Thing quickly re- lapfe into its former State. So long then as twie ftiffer it to be at al! a determining Reafon fpr afting thus or thus, in Cafes of Import* anCdi.that vfc-h^ytd. Mind to adt fo, there cannot be any Hope of our behaving right with the leaft Uniformity or Conftancy ; and the only Way is, to ihike at the Root of all our Faults, wrong Self-indulgence, inftead of cutting off little Branches and Twigs, that will fprout afterwards fafter than before. '-.'Nor is this of more Confequence to Qwt Virtue than to what is clofely con-. |)edtpd with it here, and infeparably here* ^fter, pur Happinefs. ^Sv^^y Principle in 6 ^^ S E R M O N IL 4j our Nature was originally placed there for our Good , but, when corrupted and improperly exerted, produces Harn) to us. And in par- ticular, the dear Affedion that we bear to ourfeJves, if it feeks to attain its End by miftaken Means, mufl: fail of it, and make us miferable. The tender Fondnefs that will fuiFer us to mifs no Pleafure, and bear no Hardfliip, will as certainly deftroy all Firm- nefs and Flealth in the Soul, as it doth in the Body, and unfit us in both Refpeds equally for what we muft have to go through in Life. Under this unhappy Management, groundlefs Averfions and pernicious Defires grow con- tinually more vehement ; wild Fancies mul- tiply; each of them claims the abfolute Sway, and we are torn in Pieces by their Contentions, Or if they rule more amicably by Turns, the various Purfuits to which they fucceffively prompt us, v/e often fee at the Time, are leading us to Ruin : yet we know not how to be fo cruel to ourfelves, as to prefer the united Interefts of this World and the next to a prefent favourite Inclination. So we grafp rnomentary Pleafures, quickly followed by lading Uneafinefs : are tormented by daily Pifappointments in what we obtain, as well 4t SERMON II. as what we aimed at without Succefs : and very commonly, after innumerable Follies and Sufferings, the whole ends in Defpondency and Sournefs, Diflike of ourfeives and every one around us, Diflatisfadion with the univerfal State of Things, and the very Author of it : whilft, like ungoverned Children, we know not what we would have, and nothing can pleafe us. For the fame Gratification of every Humour, that makes Children both wicked and wretched, hath juft the fame EfFedt on all thofe, who, by treating themfelves in the like Manner, contrive to be no wifer through^ out the Courfe of their Lives than they were at the Beginning. But, whether we go. on to be toffed through a reftlefs Variety of wrong Purfuits, or fix on fome one, that fhall carry us forward more uniformly in Error, it is in EfFeft the fame Thing. By the one Means or the other we are fure to be miferable, even in this World, and unfpeakably more fo in the next, if we permit our own Wills and Pailions to be our Guides. Therefore our blefled Lord, the Way, the "Truths and the Life \ who perfedtly knew, both what our Nature and Condition require * John xiv. 6, 8f SERMON 11. 43 pf us, and what our Maker defigns us for, bath pointed out the only wife Method ; that we 4eny oiirjehes, and follow Him : that, renouncing the Indulgence of our own Inclinations, we take his Example and his Laws for our only Rule J and, without ftanding to compute what we may lofe or fufFer by it in this or that Cafe, venture to give up Body and Soul in ^11 Cafes to his Government ; and feeking Hap- pinefs by no other Means than Obedience, trufl God for the Confequences. Were vve but in fuch a State of Mind, we fhould have pne invariable Rule to adt by, *' This is my Puty, therefore nothing (hall feduce me from U : this is contrary to my Duty, therefore " nothing Oiall engage me in it." We fhould have one general and full Anfwer conftantly ready for all Temptations, inftead of the manifold Difadvantages and Hazards of de- bating Particulars with each of them fingly. Their Force muft be unfpeakably leflened, would we but follow this Direction in earned j never admit an enfnaring fecond Thought tp creep in and puzzle a plain Cafe, n»r afford Time to a vicious Defire to argue the Point with us, and paint itfelf out in plaufible and inviting Colours to deceive us > but, the ^ Moment 44 S E R M O N IL Moment we fee it to be vicious, look on it in that fole View, reject it without Delay for that foie Reafon, and think no more of it. Elfe we fliall be all Inconftancy and Irrefolu- lution, diftrafted between the Services of two Majlers'y fometimes preferriiig one, fometimes the other ; then contriving a thoufand filly Schemes to reconcile both, and entangled by every Endeavour in frefli Perplexities, Where- aSj would we throughly give up our whole Selves into the Hands of our rightful Sovereign, and fix the Regard we owe Him for the one Principle of our Condudl^ the Prefence of that Thought would awe into Silence whatever was oppofite to it ; our bad Inclinations would die away and be forgotten ; good ones would fpring up, and have nothing to oppofe their Growth j a better Self, a new Man created after the Image of God would be formed within us, in^ ftead of that which we had put of^-y and our Advances in Goodnefs would be aftonilhing: like thofe of the pious Corinthians, whofe charitable Contributions, the Apoftle declares, were beyond his Hopes : but^ faith he, they frfi gave their own Selves to the Lcrd^ and then to us by the Will of God \ b Col. iii. \o. ^ z Cor. viii. 5. This SERMON IL 45 This indeed is the only Way to be religious : and Religion is the only Way to be happy. For, the true Good of Man, let us fearch for it ever fo long, or fancy about it what we pleafe, can never be found where it is notj and is only where our Maker hath placed it. All our Capacities for it are of his beftowing : our whole Being is at his Difpofal. If we withhold any Thing from him, the Holinefs of his Nature, the Honour of his Government, bind him to convince us of our Guilt and Folly. If, on the contrary, we refign all to him, he will give us back richly to enjoy y as the Scripture exprefles it ^ all that is innocent and fafe : he will reward us eternally hereafter for abftaining from what would hurt us even here : ^nd it is inconceivably abfurd to imagine we can provide for our own Interefts better, than by intruding them with Him. Nor perhaps in general do Men imagine they can : but they fee what is right, and dare not attempt it. A cowardly Apprehenfion of Pain in the Effort keeps us in the far worfe Pain of a divided State of Mind and Life. We avoid Ibme Faults, and cannot prevail on ourfelves to avoid others^ We refolve againft all Sin, it may be : but * I Tim. yi. f]* cannot 46 SERMON 11. cannot refolve againft the Things that vvc knov^ will lead us into Sin : fo we leave Stumbling- blocks in our own Way, and undo every Thing as faft as we do it. Theft for a while Self- tefledtion caufes bitter Remdrfe, but imme- diately Self-indulgence brings forth new Tranf- greffions; and, in this wretched Circle, we go round and round to our Deftrudlion : where- as one thorough Determination, well kept, of yielding up all without Referve to God, would extricate us from this Labyrinth, and fetde us in a firm State of inward Peace : the prefent Advantages of the Change would be great be- yond Belief; the future, infinite : and thus the Self-denial our Saviour enjoins would appeal- to be the only true Self-love, But then we muft not think, that forming fuch a Refolution is all that we need in order to accomplifli it. A vain Opinion of our own Strength is one Part of the Self that we are to deny : elfe we fliall never have Strength to any real good Purpofe. Our blefled Lord affures us, that without Him we can do mthiJig ^ St. Taul affures us, that we are not fuffide?2t to thi?ik -my Tlhing as of ourfehes ^ And repeated Ex- perience hath given us all, I fear, too many ' John XV. 5« *" 2 Cor. iii,. 5. Proof$ S E R M O N II. ^f Proofs of this Truth. If then we are wicked, oiir only Way is, that, yielding to the Con- vidions of God's Word and Spirit, we apply in the Name of our bleflcd Redeemer for Power to deny our/elves and follow Him: that through him, as our High Prieft, we prefent our Souls and Bodies a Sacrifice to God^y befeeching him to accept the Gift, to take and keep Poffeffion of us. And though we think our- felves ever fo good, yet if we imagine wc are become fuch, or hope to continue fuch, by our own Abilities, we deceive ourfelves, and kjiow nothing yet ^ as we ought to know \ By the Grace of God I am what I am, faith the Apoftle; 1 laboured more ahwidantly than they all ; yet not /, but the Grace of God, which was with me \ J am crucified with Chrifiy neverthelefs I live ; yet not /, but Chrifi liveth in tne^ and I live by the Faith of the Son af God, who loved me, and gave hi mf elf for me^. Nay, laftly, if we flatter ourfelves, that even by the Means of Help from above we have attained to a Perfeflion of Self-denial, or of any other Vir- tue, we miftake our Condition, endanger our Humility, and neglefting to prefs forward, € Rom xll. I. ^ t C^r. viii. x. ^ i Cor. xv. lo. ^ Gal. ii. 2C, ihall 48 S E R M O N 11. fliall be driven back. Indeed, ihourrh Per** fedion is afcribed to Men ia Scripture, by Way of Oppofition to Charadlers wilfully and effentially defedlive \ and of Comparifon with others of inferior Goodnefs'", and in Refpeft of God*s gracious Acceptation through Chrift ye/US'" i yet, ftridlly fpeaking, the Hope of ever attaining it here is vain, notwithftanding that the Sruggle to advance towards it ought to be incefTant : for the nearer the Approach, the greater the Reward, But who ca?ifayy I have made my Heart clean ^ 1 am pure from my Sin ° ? For there is not ajujl Man upon Earthy that doth Goody and Jinneth not ^ When we put ofF thcfe Bodies, and not before, that which is perfeSi being come^ that which is in Part JImU be done away^. Our Underftandings (hall be throughly enlightened, our AifecSions com- pletely purified, our Wills intirely conformed to that of our Heavenly Father; we ihall love ourfelves only as bearing his Image, and God //:all be all in all \ J Job viii. 20. ix. 22. •" Jcb 1, i. ^ Col. i. 28. • Prov. XX. 9 P Eccl. vii." 20. ** 1 Cor. xiii. 10. »lCor.xy. iS, S E R. r 49 ] SERMON III. Tit. ii. 6* Toung Men likewife exhort to be Jober -minded* Nftrudling Men to remember their Creator in the Days of their Youth % is laying in their Hearts the only Foundation cf every Thing good and happy: but the Work is far from being completed, when the Foundation is laid. Not only the general Duties of Life ^ are to be built upon it ; but the particular Duties of every one's Condition in Life : for thefe of all others, we are mod concerned, and yet oftem lead willing, to know and attend to. They fliould therefore be drawn out, and laid before us as minutely as they well can : and each be called upon to ftudy thofe more efpecially, which he is more efpecially obliged to pradife. Now as the feveral Tempers, Ranks, and Employ- ments of Men, and the feveral Relations they » Eccl. xli. I. Vol. III. D ftand so SERMON III. ftand in to each other, fo their feveral Ageg- alfo, lay them under peculiar OWigations : for which Reafon St. PeUr and St. John in their Epiftles addrefs themfelves to younger Perfons,. and to elder feparately ; and St. Paul in this Epiftle direfts Titus to do the fame thing. But though both have much need of Admo- nition, yet the Young plainly need it moft i as they are juft entering into the World,., witb little Knowledge,, lefs Experience, and yet fcarcely ever any Dlfeufl: 3. with lively Spirits and warm Paffions to miflead them, and Time to go a great Way wrong, if they do not go right. In the Spring-feafon of Life, efpecially as it advances towards Summer, whatever the Soil produces, (and the human Heart is 'fruit- ful of Evil) {hoots- out fo faft, that a few Days- negled: of weeding and pruning, occafions a- vifible Alteration for the w^orfe. And there- fore the utmofl Care fhould be taken then, to keep all in good Order, by the continual Ex- ercife of that Sobriety of Mind, that confiderate Self-government, which the Apoftle prefcribeS' indeed to every one, but which they who prin^ cipally want it,, ought to underftand as princi- pally prefcrlbed to them. It is true, in this- Verfe Le mentions only young Men : but in the 3 pre- I SERMON IIL 5^ preceding he had given the fame Rule for young Women : and accordingly I (hall fpeak to both, without Diftindion, in two Dif- courfes on this Subje(fl:. I. The firft and chief thing, in which young People are concerned to fliew Sobriety of Mind, is moderating their natural Fondnefs for Pleafure; and the two Sorts of Pleafure, from which they are in Danger, are, fenfual Gratifi- cations, and gay Amufements. As to the former, St. Paul hath directed that Fornication and all Uncleannefs be not once named amongji Chrijlians ^. And the lefs they are named, even to caution againft them, the bet- ter : provided it be w^ell underftood and con- fidered, that they not only fill the Lives of thofe who are guilty of them, and of others with a Variety of temporal Sufferings, too com- monly experienced j but fatally indifpofe them to the Love of God and Virtue, and difqualify them for the fpiritual Happinefs of the World to come. Therefore dearly beloved, I befeecb you, as Strangers and Pilgrims, whofe chief In- tereft lies not here, but in another State, abjlain from Jlejljly Lujls, which war againjl the Soul\ AU Ranks, both Sexes, how ftrangely foever ^ Eph. V. 3. c I Pet. ii. II. D z Multitudes 52 SERMON IIL Multitudes of one feem to forget it, are equally bound by this Reftraint : bound to avoid every thing likely to mifgulde their Condudl, or to inflame their Defires ; and to employ their Thoughts fo conftantly on what is good or lawful, as to exclude from them what is bad. For by fuch Care, early taken, the Prefervation of their Innocence will be eafy : which, for want of it, is falfly imagined impoffible. Thus then, to fpeak in the Words of our Apoftle, Let every one know how to pojfefs his Veffel in SanBijicaiion and Honour, ?jot in the Liijl of Coji- aipifcence, even as the Gejitiles, which know not God\ And to that End, Let every one, as Solomon advifes, keep his Heart with all Dili- geme : for out of it are the Jfjiies of Life \ Together with the Sins of this Kind, thofe of Intemperance in drinking, or even eating^ which are cloiely connefted with them, ought to be carefully fliunned, as peculiarly oppo- fite to the Charadler o{ fober^minded, by young People ; who of all others have the leaft Need of fuch Indulgences, and are the moil hurt by them ; fubjeded to painful and dan- gerous Difeafes ; expofed to early Diftrefs in their Circumftances; and befides, for the mod ^ i Thefl'. iv. 4, 5. ^ Prov. iv. 23. Part, SERMON III. 53 Part, either funk into Stupidity and Infigni- ficance, or railed into Wildnefs and Madnefs, frequently followed by proportionable De- jedtion and Melancholy. Therefore, inftead of fuch Excefs, they muft, as St. Paid farther diredls, keep under the Body and bring it into SubjeBion ^5 not by hurtful or fanciful Aufte- rities, but by rational Self-denial : remem- bering, that even in common Exercifes and Contefts of Strength and Adivity, every Man, that Jiriveth for the Maftery^ is temperate in all Things, Now they do it to obtain a corruptible Crown i hut we an incorruptible^. This and every PafTage of Scripture^ which admoniihes to fiee youthful Lujls^y they mufl frequently read and recolle<5t and pray over, as the moft powerful Means to fecure, and if they fall, to recover, themfelves. For wherewithall fhall a young Man cleanfe his Way? even by ruling birnfelf after thy Word '\ The other Sort of Pleafures, efpecially dan- gerous to young People, are gay Amufements. Undoubtedly Cheerfulnefs is as innocent, as it is amiable : it may and fhould be expreffed by tfaofe that have it, and allowed and encouraged by thofe who have it not : for it both gives ^ I Cor. ix. 27. s V. 25. ^ 2 Tim. il. 22. ^ Pf. cxix. 9, D 3 Delight 54 SERMON III. Delight, and doth good. The Difpofition to it was unqueilionably planted in us by our Maker, with Intent that it fhould be gratified : and Youth is plainly the natural Seafon for it. But flill, all this by no Means exempts it from Difcipline and Governm.ent. Suppofe a Conftitution or a Temper by Nature warm and cbolerick fhould be induftrioufly or negli- gendy farther heated, inftead of being watched and moderated, what would be the Confe- quence ? Suppofe that Gravity and Warinefs, which is as natural to old Age as Gaiety to Youth, fhould for that Reafon be carried on to its utmoft Extent : plainly that would be wrong. Surely then the contrary Extreme is equally wrong. And indeed if we confider the Make and Circumftances of Man, we (hall foon dif- cover many Motives for keeping a ftridt Hand upon our Inclinations to all the fcvera! Things which I have juft mentioned. Love of Pleafure is undeniably one Part of onr Nature : but Senfe of Duty, and Concern for lafting Happinefs, are as evident and much more important Parts : yet we muft often trample upon thefe, if we always follow that. Immoderate Defires of prefent Gratification, if we fuffer them to be conftantly folliciting us, will SERMON m. 55 will fi-equently prevail when they ought not ; and hurry us on liiddenly, or intice us gradually, to fuch Lengths as w if they be harmlefs, it is very allowable, when once they become general, to follow and de- fpife at the fame Time. But if you catch yourfelves growing really fond of fuch Things, running to the utmoft Lengths of them, and building to yourfelves a Kind of Reputation upon them ; then it is high Time to flop, indeed to retreat. For attending to Trifles will take off> in Proportion, your At- tention 64 SERMON III. tention to Matters of Moment : and if your Efteem be mifplaced, your Lives will be mif- led. But, above all, beware of yielding, where it may more immediately endanger your Inno- cence : beware of that Indifference to Religion and religious Duties, which of late hath ap- peared fo peculiarly infectious ; beware of being led infcnfibly into fuch a Turn of Talk and Behaviour, fuch Methods of employing your Thoughts and your Time, however polite they are accounted, as may weaken your Regard to the Principles of Virtue. Always examine the Rules of Cuflom by thofe of God's Word, of Reafon and Experience -, and where you have Caufe to diftruft your own Judgment, adhere to that of prudent Friends, if need were, againft the World. But indeed it is generally a fmall Part of the World, a few forward empty Peo- ple, that make the high Vogue in every Thing, and arc followed thoughtlefly by others. Be not deceived therefore by the Self-fufficiency, Noife and vain Shew, of Wretches like thefe j nor ever mlflake their Opinion for the Senfe of Mankind : but be affured, many more will efteem you for right Condud, than WTong^ and even the filent Approbation of the Wife and Good will do you much more Service, than the loudefl; SERMON III. 65 budeft Applaules of the Inconfiderate and the Libertine Ycu n.ay be afraid perhaps of the Cenfure or Ridicule of the latter : but only take Care t'^ be pious and regular without Oflentation or Sournefs, and by acquiring, as hv as you can, every laudable Accomplifli- ment, to make Amends for wanting that of being wicked ; and there will be fmall Doubt of your receiving much better Quarter from fuch, than they commonly give one another. At leaft, if you cannot prevent their Scorn^ furely you may ftand againft it, and defpife it : or, if your Mind be too tender for that, as in fome young People it is, you have another Remedy, as obvious and eafy as it is neceffary ; keep out of the Way of hearing it. Allow the moft agreeable Perfons, that would weaken your Senfe of Duty, as litde Familiarity with you as ever you can : and flrengthen yourfelves in Goodncfs continually, by the Example, the Countenance, the Encouragement, the Advice, of ferious and difcreet and amiable Companions. 3. A third Thing which due Sobriety of Mind requires, efpecially of the Young, is to avoid Affedation : pretending, and endea- vouring without Caufe, to be what they are not, and to like or diflike what they na- Vo L. III. E turallv 66 SERMON III. turally do not. While any Thing continues in Fafliion, they, beyond others, are hurried away by a ftrange Delire of appearing much fonder of it, not only than there is Ground to be, (which belongs to the laft Head) but than they really are : and often behave fillily, and fometimes wickedly, to exprefs their Paflion for Things, which at the Bottom they have none for ; at lead hardly any other, than what they took up, merely becaufe they thought it looked well ; and can eafily lay down again at the fliortefi; Warning, as Experience fliews, and be juft as highly delighted with any Thing elfe. Now plainly fuch as thefe proftitutc their Share of good Senfe to whatever hap- pens to be the reigning Folly. And there are too many others, who though perhaps very zealous againft thefe public Affedtations, have their private ones, to which they allow full Scope. I am fenlible, that Matters of this Nature may feem beneath the Notice of this Place : but nothing is fo, which produces real Evils in Life. It is very true, in young Minds, as in warm and light Soils, Numbers of Weeds will fpring up. But if they are nurfed and cheiirtied, inftead of being rooted out^ they will exhauft the Ground, and choak the SERMON III. 67 the good Seed. Therefore examine whatever you perceive within you, rather with the greater Care for its being of your own Growth : and never tolerate flrong Fancies with w^eak Reafons for them. Do not in'iagine Things graceful, or important, or proper, without knowing why : or that you can ever make them fo, if they are not fo : or that any Way whatever, of thinking, behaving, or appear- ing, is in the lead: the better for your adopt- ing it. Some perhaps may for a while, in- judicioufly or artfully, applaud your Peculia- rities : they may procure you much Notice, and feemingly of a favourable Kind ; but this will never end well. You will get a wrong Bias, and lofe the true Notion of the Value of Things 5 will lay yourfelves open to the Defigns of the Crafty, fall into Contempt with the Difcerning, and by Degrees with every one. Youth indeed hath Advantages, vt'hich may partly conceal, partly excufe, thefe Abfurdi- ties : but then they will fix upon you, and re- main with you, after every Thing that can palliate them is gone. You will have put on a Character, under a falfe Notion of its be- coming you, and not know how to lay it afide, even when it mifbecomes you mofi: no- E 2 torioully, 68 SERMON III. toiioufly. And if all AfFedation be thus badj how dreadful is that monftious AfFe(ftation of Profanenefs and Vice, not uncommonly feen in Perfons who perhaps would like full as well to be pious and virtuous, if they could but believe it would make near fo genteel a Figure ! But venture to believe, that a blame- lefs Condudl, though it will not raife fo early or fo great a Talk about you, will, fooner or later, diftinguidi you to your Advantage, w^hich nothing elfe can : or, however the World may overlook you at prefent, God will do you abundant Honour hereafter. Whatfo- ever thou takejl in Hand, remember the End^ and thou /halt never do amifs "", 4. The fourth Particular comprehended un- der St. Paul's general Direftion for young People in the Text, and the laft that can be mentioned now, I fhall exprefs in his own Words : Not to think of thewfelves more highly than they ought to think, but to think foberly ^ Livelinefs and Want of Experience peculiarly difpofe them to err in this Point 3 and the fuperficial Education, the Difregard to all Authority, Human or Divine, and the Liberty and the Pradice of faying and doing what ** Ecclus vii. 39. P Rom. xii. 3. every SERMON III. 69 every one pleafes, that prevail in the prefent Age, have heightened and fpread the Error to Degrees never known before. Hence they perpetually defpife the mod ufeful Qii_alifica- tions, and the vvorthieft Behaviour ; admire Trifles, Follies, and Sins, as Diftindions and Excellencies ; claim a high Merit for Accom- plifhments of which they have little or no Share ; imagine themfelves totally free from Defefis that are moft glaringly vifible in them ; pity and fcorn thofe whom they have more Caufe to envy : and thus, judging falily, in the moft dangerous Manner, of Things and Per- fons, others and themfelves, are utterly mifled in the main Concerns of Life. Yet they fail not to fee, but take a Pride in obferving, from Time to Time, that this is the Cafe of fuch and fuch of their Acquaintance : now, would they but refle(ft, that it may be their own too, it would be no inconfiderable Step towards a Cure. It muft put them on examining what Advantages and good Qualities they are really pofleffed of, what the real Value of them is, what Dedu6tions are to be made from theni on Account of Imperfedions and Failings, an4 what Ground they have, on the whole, to hope for the Efccem of wile M>cn, and the E 3 Accept-^ 70 SERMON III. Acceptance of an all-wife God. It muft re* mind them U) confider over again the hafty Judgments of their early Days, and review, with a fafpicious Eye, perhaps many Notions which they are very well fatisfied in, without knowing why, and are proceeding to aft upon at all Adventures. Moft People indeed fhould have more Diffidence than they have, but the Young much more than others. It is not natural, it is not poffible, that, in the very Entrance pf Life, one who hath taken no Pains to know any Thing (hould know every Thing. And therefore when fuch are found, as they are very Day, perfedly contented with themfelves ; abfolutely clear, that their own Way of thinking and ading, whatever it chances to be, is right ; when they will venture^ in Queftions of the greateft Moment, to decide, without the leafl Hefitation before- hand, or the leaft Doubt afterwards, perhaps diredly contrary to what the ablefl Perfoni in 'all Ages have done; and hold every one in litter Contempt, that can poinbly be of another Opinion s this is furely an aflonifliing Want of Sobriety of Mind. At leaft be a little modcft, till you can truly fay, that you have confidered and inquired with feme Care : for after- SERMON III. 71 afterwards, in all Likelihood, you will be fo of Courfe. Efpecially be modeft, in Proportion as any Point is of Confequence, and out of your Reach. For In fiance, in Religion. The Duties of it are plain, and plainly reafonable. So are the Doctrines too, as far as we can underftand them, and judge of them : but we can underfland and judge of fome of them but very imperfedly. They relate to the infinite Nature of God, to the boundlefs Views of his Providence, to future Times, it may be a future World. No Wonder, that of fuch Things we do not comprehend the whole ; though he may have good Reafons, whether vve perceive them or not, for telling us Part : and yet, without comprehending the whole, fome Parts muft feem unaccountable. Now fuch Difficulties as thefe, or poffibly lefs, a raw felf-fufficient Youth phances to think or be told of, runs away with them, and derides the Weakriefs of thofe who believe what they are taught. But can it poffibly make any Do(ftrine of Religion doubtful, that Pcrfons, bred up in the Manner that, God knows, too many are, and living afrer wards as may be expected, do not underftand it, or do not like it, or have heard more of the Objedions a^ainft it than the Aif^uments for it r Or E 4 fliould 72 S E R xM O N III. Ihould they not rather learn to fufpedl, that they have not a fufficient ^Acquaintance with the Subjed: ? For what will become of good Senfe and right Behaviour in the World, if People are to think themfelves Mafters of every Thing which they know but any Thing of, and to defpife every Thing they know No- thing of? This is both a very unreafonable and very immoral Turn of Mind : it deftroys all Reverence for Truth, all Attention to the virtuous Condu not only to advife you, but be angry with you : and that you cannot bear. Now it is very poffible, their Anger, or however the Degree, or Time, or Manner of exprefiing it, may be improper : or, on the other hand, it may be more neceffary, than you imagine, or care to own. But at leaft, it is a Proof that they mean you well: elfe, why (hould they give them- felves any Difquiet about you ? And even if 4 they SERMON IV. gj they do miftake in fome Things, or go too far in their Fears for you, ftill the Reafon of their Sollicitude is fo kind, that the Excefs of it may well be excufed. Or fuppofe it not to pro- ceed from AfFedlion, but from what you will. Conceit, Cenforioufnefs, Hatred, if youpleafe^ it will be well worth your while, to attend to it fo far however, as to make your Advantage of it, by amending or vindicating or guarding yourfelf. And if they, who give you good Advice, be your Enemies, it will be much bet- ter to grieve them by taking itj than to pleafe them by perfifting in Sins or Follies. There is a farther Inftance of Warmth of Temper in young People, which frequently hath very bad Confequences, though it proceeds from an excellent Principle. They fet out with the livelieft Senfe of Right and Wrong im many Cafes : would God it were the fame in all ! They have ufually a ftrong Abhorrence of doing unworthy Things for the Sake of In«» tereft : and it is great Pity, they have not an equal Abhorrence of doing as unworthy Things for the fake of Plealure and Applaufe. But this Averfion to Bafenefs and Unfairnefs, (though it can never be too deeply rooted, and to begin the World with Indifference in thefe RefpeQs F 2 is 84 SERMON IV. is a very bad Sign, yet,) if they are naturally of ea^er Spirits, hurries them on into moft 'Trievous Errors. In publick Affairs they grow hot-headed and outrageous -, inattentive to the Weight of thofe Reafons, and the Merit of thofe Perfons, that are againft them ; impatient to take the word of Methods, that promife but the Attainment of their imagined good Ends; in (liort, exceflively unreafonable and injurious ; and all with an Intention of ading the honeftefl and nobieft Part that can be. In private Life the fame immoderate Warmth prompts them to conceive fudden and furious Antipathies on the flighted Foundations: to magnify fmall Faults or none into unpardonable Crimes; and purfue the fuppofed Offender with moft un- righteous Refentment, miftaking it all the while for jufl: Indignation. Nov/ Men of fuch vehement Dlfpofitions, which exert their Ve- hemence chielly in the Seafon of Youth, if they have any P^eBedion, cannot help knowing their Danger : and therefore Ihould confcientioufly and perpetually been their Watch againft it: iliould think ferioully in their cooler Hours, how much the Mifreprefentations of others, hov/ much more the Violence of their own N.ifurcs, 'may difgulfe Things to them ; and, it may S E R M O N IV. gj may be, have adually done it many Times al- ready : think what Imperfedions there are, in the Minds and Behaviour even of ihofe who are well-dlfpofed, in their own amongfl: the reft : think, even fuppofing the Things, or the Perfons, they are angry with, very bad, whe- ther the Bitternefs of their Anger may not be as bad : think how much better and fafer it is, to lean towards the milder Side ; and how ex- ceedingly blameable they will have been, (hould all this Heat, or a confiderable Part of it, prove at laft to be groundlefs and unjuft. But, next to the Danger of unreafonable Averfions, ought to be mentioned, 9. That of unreafonable Fondneffes : againll which the Young, if they will preferve a due Sobriety of Mind, muft always be ftridly on their Guard. They have had little Oppor- tunity for, and therefore can have little Skill in, a Part of Knowledge, that requires a great deal, judging of Charafters. And yet they will enter all at once into fuch bofom Friend- fhips with almoft mere Strangers, as a prudent Perfon would fcarce contradl with thofe, whom he had known longeft. Sometimes thefe fud- den Intimacies end in as fudden Quarrels. And when they laft longer, the Cafe is often F 3 yet £6 SERMON IV. yet worfe. The Favourites, chofen fo haftily, are for the moft Part ill chofen : and when a Conhdence without Referve (for Youth hath verv little Referve) is placed in thofe, who ^either defign, or only judge amifs 5 in how many Refpefts may they mifguide, to v/hat Contempt may they expofe, to what fatal Er- rors may they lead, their inconfiderate Ad- mirers ! Therefore beware of plaufible In- finuations and agreeable Appearances : allow jione to put themfelves upon you for v^hat they pleafe; but examine them well, and al- ways confult your old and fare Friends in the Choice of new ones. Indeed if you never £hufe any, perhaps it may be no Harm. Fa- piiliar Acquaintance you may have with many. A proper Degree of Truft you may repofe in fome. But your Life may pafs, without meeting with one, to whoni you can with Safety open your Heart intirely. And mofl of the pretended ftridt Friendfliips are mere in- terefted Combinations in the Elder, and a Mix- ture of fond Fancy and AfFedation in the Younger. Therefore keep on the watch ; and particularly again ft thofe, whom perhaps you ^re leaft apt to fofped:, who exprefs the moft Complaifance to you^ and are the fulleft of S E R M O N IV. S7 your Praifes, efpecially to your Face. If this Behaviour be owing to Weaknefs, they are un- worthy of your Efteem : if to Defign, they are dangerous. For the Scripture hath faid, a Man that jlatteretb his Neighbour y fpreadeth a Net for his Feet". Infl:i:?ad therefore of running into the Arms of fuch, keep them at a Dlftance. And with whomfoever you enter into a clofer Connexion, continue ftill to obferve^ with Candor indeed, but with Vigilance too, how they conducfl themfelves, what Impreflions they are making upon you : nor think it any Breach either of Fidelity or Good-naiure, to part with the deareft Friend upon Earth, rather than en- danger your Piety, your Virtue, your Happi- nefs, or even your Charadler. Farther yet; carefully avoid the Weaknefs and Injuftice of extolling your Intimates too highly, either in your Difcourfe or even your Imagination, and difparaging others in Comparifon : but ftill more carefully avoid promoting their Interefts in Oppofition to Reafon and Equity, to private Right or publick Good. I o. Another Part of Sobriety of Mind, highly and peculiarly requifite for the Young, is a dif- creet Management of their Expences. Covet- ^ Prov, xxix. 5» F 4 oufnefs 88 S E R M N IV. oufnefs indeed, hateful and defpicable as it is in the Elder, would be fomewhat worfe in them : but all is not Covetoufnefs, that they are apt to call fo : and Extravagance is a Mark only of Folly, not of Generofity, or Good-nature, They, who fquander needlcfly at fome Times, will be driven to fpare improperly at others, when they fliould have been bountiful : and fo will make a truly mean Figure, becaufe they would needs make a falfly great one. Then, if their Profufenefs rife to any Height, it creates them great Uneafinefs with their Parents "and Friends: whom it always fills with Fears about them, and frequently ftraitens and dif- treffes : it occafions (as they muft run in Debt) Difficulties and Lofles, oftentimes Ruin, to thofe, with whom they have Dealings ; and ufually to fuch of them, as deferve it leafl: : they muft bring themfelves into continual Per- plexities : they will of Courfe be tempted, ei- ther to drown the Senfe of them by Intem- perance, or to aim at getting out of them by diflioneft Arts and Methods, of one Kind or another; yet probably in vain. And if they come to have Families, they will in all Likeli- hood utterly undo thofe, who ought to have beea the Objedt of their tendereft Love and Care. Re- S E R M O N IV. 89 Remember therefore to fet out cautioufly : con- fider well, that to rife in your Way of Living is very eafy 5 but to lower it, one of the hardeft Things in the World : and lay it down for a Rule, that no Income whatever can fupport Negligence and Expenfivenefs. 11. The eleventh Proof, which young Per- fons fhould give of a fober and reafonable Mind is to fix upon, and keep clofely to, fome fit Manner of fpending their Time. For none of it is given us to be thrown away : and un- lefs they apply early to what they ought, a Habit of Idlenefs will foon take firm Poffeflion of them. To thofe of lower Rank, Neceffity reads the daily LefTon of Induftry : it will make their Condition comfortable and reputable : and if they think of being maintained at their Eafe, they are infallibly ruined. Body and Soul. But whatever Rank we are of j without fome Em- ployment, Life muft be tedious : and unlefs proper Employment be chofen to fill up the empty Spaces of it, grofs Imprudences and Sins will be crowding into them. Or if the Idle could avoid thefe, yet furely it is bad enough, that they cannot avoid making a defpicable Figure in the World ; that their Inattention, which will gra^Jually produce ^n Incapacity of con*^ ^o S E R M O N IV. condudlng their own Affairs, mufl; fuhjcQ: them to an abfolute Dependance upon otherSy who may impofe upon them without Fear, to their great Prejudice, in more Ways than one. And belides, how painful will the Refledion be to you, (if eyer you have any Refledlion) what happy Circumftances you might have been in, v/hat an honourable Appearance you might have made, had it not been for this contemptible Quality ! But a ftill more alarming Thought is, that thofe Abiliiies and Opportu- nities of improving yourfelves, and being ufe- ful to your Fellow-Creatures, which God hath beftowed on you, he will hereafter call you to anfwer for : and he hath warned you before- hand, that tbe unprofitable and fiothful Servant y 'who hath hid his Talent in the Earth, JJjall be cajl into outer Darknefi \ All People therefore, and the Young efpecially, fhould keep themfelves, not only employed, but employed to good Purpofe. Both their Friends and they (hould be very careful, not to diredl their Aim to a wrong Point : for there are un- happy Miftakes of this Kind. Such Things ere frequently made the Study and Bufmefs of Life^ as thofe who employ themfelves in * Matth. XXV. 25, 36, 30* th^na SERMON IV. gr them had much better know nothing of; at' lead can be little the better for knowing ever fo well. But they take up a groundlefs Fancy of their own, or follow a weak Judg- ment or filly Example of another; fct theii; whole Hearts on gaining a Reputation in fome errant Trifle ; and fo, with great Pains, be- come very accomplifhed, and good for nothing. Not that flighter Accompliftiments, if they be real and fuitable to our Station, are to be over- looked : or Beginners in Life to be feverely blamed, if they do place a little higher Value on fuch Matters than they deferve. But much Care fhould be taken by thofe about them^ and ftill more by themfelves, (for who is fo nearly interefled ?) that Occupations of mere Amufement do not fill up too much of their Thoughts or Time, Perhaps they are very innocent, perhaps they are very elegant : and therefore even the well-difpofed, amongfl: others, indulge their Inclinations for them without Scruple. But ftill there is an efi*ential Dif- ference between Things of Entertainment only, and Things of Ufe : and young People fliould be formed, as foon as poflible, to attend to this Difference 5 and (hould always remember, that the Subjeds for their Minds to dwell upon, the Em- 9S SERMON IV. Employments for their Days to be fpcnt in, are partly the particular ones, that belong to the feveral Situations, in which they are now, or probably will be placed ; partly the general ones, of improving their Underftandings in pro- per Knowledge, but above all their Hearts in the Love of God and their Duty : and to throw away Life upon other Purfuits to the Prejudice of thefe, is not only an Imprudence, produc- tive of great Inconveniencies in this World . but a Sin, juftly liable to Punilhment in ano- ther, I2i And laftly, one Inftance more of So- briety of Mind, which ought to be facredly re- garded by the Young, is preferving and ex- preffing a due Efteem and Reverence of fuch as are farther advanced in Years. It is true, the natural Ternper of the two Extremes of Life is very different : but Providence hath kindly mixed them together in Society, for mutual Benefit, Undoubtedly the Aged are fubjecft to Imperfedions and Faults : yet pro- bably you often accufe them unjuftly : or if not, have not you Imperfedions and Faults too, upon the whole more juftly difagreeable to them, than theirs are to you ? Still thefe ought not to hinder you from being loved : nor SERMON IV. 93 nor fhould thofe hinder them from being re- fpeded. They fhould interpret candidly the Sallies of your Inconfideratenefs : and you in return, fliould pafs over the little Failures in Point of Temper, which Infirmities may ren- der very excufable in them ; and bear with the Reftraints of poffibly too great Caution, Par- fimony and Regularity : though in general their long Experience muft have made them better Judges of thefe Points, than you are as yet. But indeed it will for the mofl Part be in your own Power, to take off thefe Reftraints from yourfelves in a great Meafure, if not entirely. Check but that Levity, which raifes in them Sufpicions of you ; behave {Oy that you may fafely be trufted ; and endeavour to be agree- able to them, as they do continually to be ufe- ful to you : and all will be well. You Spright- linefs and gay Humour was unqueftionably. defigned in fome Degree to comfort and en- liven their declining Age. Be not unwilling therefore to fpend fome Share of it that Way : but beftow a little of your Chearfulnefs upon them, in the Seafon when you have Plenty of it, and you will give them a great deal of Pleafure, when they want it very much. It is a truly good-natured Part to do fo. It is a proper 94 S E R M O N IV. proper Gratitude for the many Kindnefles and Advantages, which all young People have re- ceived from their Friends of riper Years. And they may make you large Amends for it, often in your worldly Interefts, but almoft con- ftantly in fuch Information and Diredion, as will do you more Service, than all your Agree- ablenefs can afford them Delight. Probably it is not long, that they may continue with you. Study to profit as much as you can by them, before you are left to yourfelves : and give them fuch a Profpeft of your doing well, that they may quit the World with Comfort. In every common Art and Bufinefs, you fhew great Regard to experienced Inftruftors : and can they fail to be of proportionable Ufe in the Science of conducing Life, the mod im- portant and moft difficult of all others ? Befides, the Refped, which you are now perhaps un- willing to pay, you will in Time be very un- eafy, if you do not receive. Therefore pre- ferve a Rule of Behaviour, that you will one Day find your own Account in; and fuffer it not, by your Fault, to be lofl out of the World in the mean while. I have now gone through my Defign. If in the Profecution of it, I have urged Motives of a tern- S E R M O N IV. 95 temporal, as well as a fpiritual Nature, fo hath the Scripture in a Multitude of Places. And if, together with greater Duties, I have recom- mended fome of lefler Moment ^ and, amongft other Faults, cautioned againft feveral, which may commonly be thought not to amount to Sins : yet whoever hath a juft Concern for thofe, who are fetting out upon the Journey of Life, will think they need every ufeful Admo- nition for the Way. And it is highly requifite, that all Perfons, efpecially all young Perfons, fhould cherifh, even in fmaller Inftances, thit Sobernefs and Rightnefs of Mind, which elfe will foon be neglefted in more important Matters : following confcientioufly that In- jundlion of the Apoftle, with which I con- clude. Finally^ Brethren^ whatfoever Things are true, whatfoever Things are honourable^ what- foever Things are lovely^ whatfoever Things are of good Report : — Thefe Things do : and the God of Peace fhall be with you \ " Phil. iv. S, 9. SERMON [ 97 1 SERMON V. Pr o V. xvi. 31* Tie hoary Head is a Crown of Glory y if it be found in the Way of Right eoufnefs. LONG Life IS what all Men naturally defire : and yet to moil: no Part of Life feems to have much Happlnefs in it ; and that Part leaft of all, to which living long brings thetn. In their younger and middle Years, between Bufinefs and Pleafure, they amufe themfelves with tolerable Succefs, But old Age difqualifies them by Degrees from relifh- ing either : and at the fame Time, that It takes away their Supports, adds to their Burthen too; by many Infirmities of Body and Mind, which often make them difagreeable or con- temptible to others, and uneafy to themfelves. Eefides, in the former Stages of their Journey, Expectation of fomewhat better to follow, Vol. III. G bears 98 S E R M O N V. bears Men up; but in the concluding one, this World hath no new Hopes to prefent, and many new Fears arife from the approaching Neighbourhood of another : both becaufe dying gives Terror, when living gives little elfe but Pain J and becaufe the Confequences of dying muft of Neceffity be viewed with mod Con- cern, when we have leaft Room left to fecure their being fucb as we could wi(h. And yet, fmce, if God be good, Life muft be a Bleffing ; long Life, it is reafonable to conclude, muft, in its own Nature, be pro- portionably a greater BlefEng. For we cannot think he would plant in us the Defire of what could only make us miferable: or when he hath ordered every Thing elfe with fuch gra- cious Forefight> would leave any Portion of Man's Being, efpeeially that which, is the Maturity of it here, deftitute of proper En- joyments. Old Age then, how much foever Men complain of it, furely may be both ho- nourable and happy : nay indeed we have plain Proofs, that in fad: it fometimes is fo, as well as too often otherwife. It k therefore a very ufeful Inquiry, fince the Thing is poftible, how we fliall fet about it s \vhat Way we fhall take to render that Part of S E R M O N V. 99 of our Lives reputable and comfortable, which we are fome of us in, mofl of us hoping for, and all of us travelling towards. Now to this Queftion the Text gives a full Anfwer, The hoary Head is a Crown of Glory ^ if it be found in the Way of Right eoufnefs. Where undoubt- edly fuch Glory is meant as comes attended with Satisfaction and Delight. It is very true, much of oUr Happinefs here arifes from Things not in our Powers a good Conftitution of Bodj?-, a compofcd and chearful Turn of Mind, an advantageous Situation in the World at firft, and favourable Occurrences afterwards. But flill the far greateft Part depends on our own Prudence. And fince Virtue and Piety comprehend the chief Parts of Prudience, and without them there can be no Prudence to any Purpofe 5 the wife Man hath named the princi- pal Thing, Right eoufnefs, as if it were the only one, that crowns the hoary Head with Glory. To illuftrate and confirm his Judgment in this Point, I ihall endeavour to ihew, I. What Afiiftances Virtue and Piety con- tribute towards making old Age honour- able and happy. II. That they muft be effci^ual. G 2. I, Now loo S E R M O N V. I. Now they contribute to this End by two Means : laying the proper Foundations for it in the former Part of Life, and leading to the proper Behaviour for it in the latter. I. Laying proper Foundations in the former Part. Negled of right Condudt in om* early Years is the main Reafon, that our advanced ones are dcfpicable and miferable. The Irregularities of Youth make old Age infirm and painful, when otherwife we might have been vigorous and gay, and enjoyed an Autumn, not at all upon the whole* inferior to ihe Spring. The idle Expences of Youth load our declining Days with Perplexities and Diftreffes, when a little timely Care might have fecured us ever after from Anxiety, and furniflied us with Plenty of all Things againft the Time when we need it moPc. Negledt of Application to proper Knowledge in the Beginning of our Courfe leaves us deftitute, through all the Conclufion of it, both of the Entertainment and the Refpeft, which we then peculiarly want, and Knowledge is peculiarly fitted ta give. For as the Son of Sirach obferves. If thou kaj gathered nothing in thy Touth, b(ns^ canfi SERMON V. iDi canjl thou find any Thing in thy Jge ' ? Again : early Indulgence of ill Temper muft fix a Habit, that will fill our Life, efpecially the Clofe of it, with perpetual Vexation and Dif- quiet : Default of cultivating in Time valuable Friendfliips, excludes us from the Benefit of them, when they would be more valuable than ever : Default of educating well thofe who belong to us, makes them grow up to be Curfes, inftead of Bleffings, to our grey Hairs, But, above all, forgetting bur Creator in the Days of our Touth ^ deprives us of thofe joyful Hopes that revive and warm the decaying Frame, and finks us down under the heavieft and jufteft Apprehenfions and Terrors. All thefe Evils Virtue and Religion would pre- vent : perhaps intirely ; at leaft in a great Meafure. And it is a dreadful Thing, that Men will not be brought to confider this foon enough. They will not only flight the Mo- tives of another Life, though it be very near us all, but will fcarce look a fingle Step before them in this. For furely did they fee what they are doing, and believe in earneft, that they are employing their Youth to make their riper Age unhappy, they would change * Ecclus XXV. 3. ■ ^ Ecclef. xii. i. G 3 their 102 SERMON V. their Condud:. But all they think oF is, to croud into a fmali Space as much Self-indul- gence as they polTibly can ; till they almoft deftroy the Reliili of that by Excefs in it ; and abfolutely all Regard to any Thing better. And then, after the gay Madnefs of a few Years, what remains of Life grows infipid and vvearifome ; and the Reliefs they commonly fiy to only increafe their Shame and Wretched- nefs. But right Behaviour will fecure us that Regard, even in the nrft Part of our Days, which we muft not in any Part expe this is very hard and wrong -, that a groundlefs Diflike, or a trifling Offence, or even every great Offence, fliould change a reafonable Dif- pofition of Things : above all, when perhaps Expeftations have been given, and the World made acquainted with them, and Steps in Life taken in Confequence of them. Whatever Right they may plead to do as they will with their own, they are not at Liberty to ad: thus; but ought to look on the proper Difpofal of their Fortunes as a Matter of Confcience; and take into ferious Confideration every Cir- cumftance that fhould naturally have Weight in the Cafe. Nearnefs of Relation is a Ground of Preference, which fliould never be difre- garded without the ftrongeft Motives to the contrary : Motives, which not only we ourfelves think fufficient, but other good and wife Perfons, xininterefted in the Cafe, allow to be fuch. Farther Claims, never to be overlooked when we have Ability for taking Notice of them, are, Kindneffes formerly received, Promifes given. Length and Faithfulnefs of Service or Attendance, Merit, Want. And all thefe De- mands the Uncertainty of Life admonifhcs every one to provide for paying as foon as he can ; but the certain Approach of Death re- quires S E R M O N V- in quires the old not to poftpone it a fingle Day^ And performing this Duty, as they ought, is one valuable Inftance of Righteoufnefs, which will give them Comfort in their own Breafts, procure them Regard (fo far as it is known) whilft they live, and do them lading Honour when they die. Another Danger, to which the aged are yet more peculiarly expofed, is Ill-temper. Decay of Spirits, and Lofs of Strength, joined often with beginning Diforders, which they feel in themfelves, before others perceive it, are very apt to make them fretful and im- patient: a Thing fo natural, that the young and healthy (hould make large Allowances for what they may want Allowance for them- felves, fooner than they imagine. But the old and infirm {hould confider, that the feveral Ages of Life have their feveral Trials affigned them ; and this is one of theirs : which Virtue and Religion as much require they fliould not be overcome by, as that the young fhould not give Way to any of the Temptations which befet them. Being out of Humour without knowing why, is childifli Weaknefs. Being fo, becaufe we perceive ourfelves declining, is quarrelling with the Conftitution of Things., and 112 S E R M O N V. and With Providence itfelf. And though our Decline be attended with Wcarifomenefs and even Pain, yet Peeviflinefs under thefe will only add to them. Befides, it is very hard, that thofe about us muft be made to fufFer more than is neceffary, becaufe we are uneafy ; and it is great odds, but they will fliew they think it hard by fuch Behaviour as will aug- ment our Uneafinefs : whereas bearing with Mildnefs and Patience, for the fliort Time we have left to bear, what God pleafes to lay upon us, is expreffing a Refignation very acceptable to him, and a Sweetnefs of Difpofition very • delightful to all that fee it. They who ad: thus will feldom fail to be attended on with Pleafure , to have, as they well deferve, every Expreflion of Regard and Tendernefs (hewn them, and every Method taken, which Love and Pity can invent, to alleviate their Suffer- ings. It is therefore both the Duty and the Wif- dom of the aged ftudioufly to preferve a com- pofed and even Mind ; to look upon Things in the moft pleafing View they can ; to turn their Thoughts and Difcourfe to make others chearful when they can ; at leaft to appear willing and inclined to let others make them S E R M O N V. 113 {o\ and when they cannot rife to any Heli^ht of good Humour, to keep however from fall- ing into bad. But inftead of afling thus, too often they Increafe the Morofenefs, which their own Infirmities breed in them, by a much lefs excufable Fault, a malevolent Envy at the Health and Strength and Gaiety of others. No\v this is highly blameable ; inftead of rifino- from the Feafi: contented and thankful Guefts, to grudge thofe who come after them what they have already had their Share of, and may flill have a further and very entertaining one, if they pleafe ^ by continuing candid Spectators of thofe Scenes, in which their Time to adt is part. But the Pleafure, which perhaps they might otherwife take in fuch a View^ is fre- quently palled by a Sufpiclon, that their Com- pany is wanted no longer ^ that all about them are grown weary of them, wlih them dead and out of the Way. Now indeed where at any Time this is true, that young Perfons murmur at the Goodnefs of God in granting their Parents and Friends that Length of Days; which they wall certainly in their Turns, (whatever they think now) deiire for them* felves; it is both fo wicked, and ufually fo Vot. III. H ungrate^ 114 SERMON V. ungrateful and imprudent too, that no Wonder if it ralfes great Concern in thofe to whom it relates : which however they will do much better to conceal and moderate, than exprefs and indulge. But then to imagine fuch a Thing, w^ithout evident Caufe, is giving our- felves as much needlefs Uneafinefs, and doing the Perfon fufpedcd as grievous Injuftice, as well can be. Human Creatures are but feldom fo unnatural : and excepting a few, who are very profligate, they hardly ever think the Lives of others too long, qnlefs they find their own made unhappy by them, without de- ferving it. Therefore let us but be fure to take Care of our Behaviour, and be our Stay what it will, we fhall feldom if ever have Ground to doubt our Welcome. Jealoufy in all Cafes, but efpecially w^hen attended with its moll: X)mmon Attendant, Ill-temper, is the llkelieft Way in the World to make that true, which it apprehends to be fo* Thofe therefore, w^ho would prevent their Deaths being longed for, iiiufl make their Lives, if poffible, agreeable and ufefui. They mufc be doing Things for the Benefit and Satisfaction of the Generation that is rifing under them ; and give them what Profped; they are able of being well paid for 2 wiilting SERMON V. 115 Waiting a while. They muft (hew themfelves eafy to be pleafed, and receive kindly the Regards paid them, and the Services done them ; neither refenting it, nor wondering at it, if there be fbme Failures in both j as doubt-- lefs there were formerly in their own Behaviour at the fame Age. They mAifl: endeavour to make the Time that yoang People fpend with them not only as improving, but as eafy as they well can 'y and after all, not require too much of it ; but both allow, and indeed contrive for them, fuch proper Seafons of innocent Relaxa- tion and Amufement elfewhere, is it muft be known they cannot but defire. They who in their early Days were treated with this Hu- manity themfelves, are inexciifable unlefs they iafterwards treat others with the fame : and fuch as were not, (hould remember, not only bow ftridly they were bred up, but hovv hardly they bore it, and how unreafonable they thought it. At prefent indeed too great Indulgence is much the commoner Fault, and will certainly appear, (may I not fay, hath abundantly ap- peared already r) to be a moll fatal Error 5 worfe by far than any moderate Degree of over-great Rigour. But the Extremity of it H 2 may Ii6 S E R M O N V. may be full as bad as total Negligence. The one makes thofe that are guilty of it defplfed j the other makes them hated -, and which bids faij-eft to ruin thofe that are educated under its Influence would be hard to fay. Sometimes the fame Perfons have both thefe Faults at once. Their Favourites can do nothing wrong ; thofe out of Favour nothing right. And fuch Partiality is the readiefl Way to fpoil both. To the former it is a dangerous Privilege : to the latter, a Provocation that may drive them to Defpair : and the Importance of each Error demands our utmoft Care to avoid it, by pre- ferving an impartial and confiderate Condudt. On the one Hand, young People ought abfo- lutely to be reftrained from criminal Pleafures, and obliged to fuch x^ppllcation and Em- ployment of themfelves, as their Duty and Condition require. Nay, whatever hath but a Tendency to make them wicked or ufelefs, mud, in Proportion to that Tendency, be dif- couraged and prohibited. For elderly Perfons are far from having the Senfe they ought^ either of their paft Sins or their prefent Obli- gations J if becaufe they had formerly Vices themfelves they indulge thofe who belong to them in the fame Vices now. But then, on ths S E R M O N V. J 17 the other Side, it is a grievous Fault too, if the Confcioufnefs of their own youthful Irre- gularities induce them, when they are old, to fufped: and condemn others without Reafon.. For what can be more unrighteous than to punifh the Innocent, or think no one is inno- cent, merely becaufe we know ourfelves to have been guilty ? Nor is another Conclu- fion, though frequently drawn, by any Meang a juft one, that in our younger Days we were pnder fuch and fuch Reftraints ; perhaps too (if we have not forgot) were tolerably well con- tented with them 3 and therefore no one that belongs to us fliall ever have any greater Li- berty. But we fliould rernember, that different Tempers require different Treatment : and even the Cuftoms of different Ages muft have Allowances ruade to them, and in feme Mea- sure be complied with. It is very natural for ^he aged to think highly of the Pradices of their own Times, and be difpleafed with the Novelties which another Generation in- troduces. Nor can it be denied but in feveral Refpedls there is at prefent fufiicient Fp.vin-; dation for fuch Diflike. But this hoY^'evcr Tfnu{\ not be carried too far. In Matl;ers that are indifferent it is of no Importance what Ufiges H 3 prevail : ij8 S E R M O N V. prevail : or if a lefs becoming, or lefs conve- nient one, doth take Place; pr^^vided that be al], the Harm is not great. The World hath always had its Follies of this Sort as well as others : only, when they are out of Date, they are foon forgotten. And though we (hould carefully difpofe young People, to comply with the Didlates of good Senfe, even in the lead Things, becaufe that leads them to do fo in greater; yet their fmalier Deviations from it muft be born with : and to inveigh againft thefe as heinous Crimes, is confounding the Diftindions of Things; and, by overftraining the Point in Trifles, we lofe the Regard, that might elfe be paid us in Articles of Importance, And indeed more confiderable Inflances of Mllbehaviour in Youth, ought to be animad- verted on by the Elder with due Moderation. For the Heart may not be near fo v/rong, as the outward Adlon : and prudent Gentlenef^ will often reclaim thofe, whom harfli Treat- ment will exafperate beyond Recovery : efpe- ^ially if they can perfuade themfelves, as they eafily do, that any Part of it is unjuft. There- fore it {hould be a conftant Rule, to hear them patiently in their own Defence; admit their pxcufesj as far as they are at all well ground- ed^ SERMON V. 119 ed ', arid place their Failings before them in that Point of View, which is likeliefl: to con- vince their Judgment, and gain their Efteem : for till that is done, nothing is done effedually. To this End they fliould always be permitted the Freedom of a decent Reply : and if they Should fometimes abufe that Freedom a little, taking a mild Notice of it will generally be the beft Way to (hame them> or at lead fnould be tried firft. There is likewife, in Matters which are at all difputable, another Motive for this Condu6t. Undoubtedly, in general, the aged have had by far the greateft Opportunities for feeing and weighing Things ; and are the fitteft Judges of their Nature and Confeque^nces. The Pre- fumption is intirely on the Side of their Opinion : and this ought to be confidered much more than it is. Buf then they have not al- ways ufed their Opportunities to the beft Ad- vantage. They may have flood Aill a great while without Improvement j; and confequently be in fome Refpedis behind thofe, v/hom in Years they precede. It is not imppffible, bu^ the Notions, by which they judge now, may Jiave been taken up altogether accidentally nt %ft, when they were as raw and thoughtlefs. 220 S E R M O N V. as thofe whom they direcfl and reprove. Or, however, though in plain Matters, as knowq Duties and Sins, and allowed Inftances of common Prudence and grofs Folly, we cannot be miftaken ; yet hi others, the wifeft may fometimes judge wrong, and the mod unex- perienced hit upon the Truth. Mildnefs of Temper and Speech therefore is very ufeful, on this Account amongft others, that if we (hould happen to miflake, we may confefs i(; without Reludlance or Lofs of Credit; (for it will be in vain to think of concealing it;) and may deferve more Refpect, inftead of lefs, frora thofe whom we treat with fo much Fairnefs and Condefcenfion. When both Sides are in^ genuous enough feo ad: thus ; when a fuperior in Years can frankly yield to the better Argu- ment of a younger than himfelf, and thq younger in Return behave with Modefly, and a Sort of decent Confufion, at the Advantage he hath happened to gain ; it is hard to fay, which Charader is the mod amiable ; and it Js great Pity that both a^e fo rare. I muft not proceed fiirther at prefent: and poffably fome may think, 1 have dwelt too much already on Particulars, not important enough to be looked on as religious Obliga- tlom : SERMON V. 12^ tions : and that this Sort of preaching is not preaching Chriftianity. But I beg them to confider, that the Defign of the Gofpel is to make us good in fmall Matters, as well as great ; happy in our prefent State as well as our future 5 that, for want of obferving fuch Rules, as I have now given, much Wickednefs and much Mifery obtain in the World ^ and when they are neglefled, as they are too often, by Perfons profejjing Godlinefs ^, their Profeffion is difhonoured, and their Salvation endangered. The common Duties therefore of common Life, from the higheft to the lowefl, muft be diftindlly fet forth, and earneftly inculcated. But then it muft be conftantly underftood at the fame Time, that we have not Strength to per- form any Duties, but through the Grace of Chrifl : nor will our Performances be accepted and rewarded, but through the Merits of Chrift. Always remember therefore, wha^t furely you need not always be told, that as the Branch can- not bear Fruit of itfelf except it abide in the Vine^ no more can we^ except we abide in Him : He is the Vine^ we are the Branches : he that ahidetb in Chrijiy and Chriji in him, the fame bringeth forth much Fruit : for without Him we can do nothing ^. £ I Tim. ii. I©. ^ John xv. 4, 5. SERMON t "3 J SERMON VI pR o V. xvi. 31. IThe hoary Head is a Crown of Glory ^ if it be found in the Way of Right eoiijnefs. i TH E Uneafineffes of Life In every Period of it are many, and often heavy : but old Age abounds with Sufferings beyond the reft. Some of thefe proceed unavoidably from our Make, and the Situation in which we are placed ; but fo much a larger Share from our own ill Condud:, that the wifeft of Men hath not feared to pronounce in the Text, that an uniform Courfe of Religion and Virtue would crown even that Part of our Days with Honour and Happinefs, in which we are too com- monly defpifed by others, and wretched within ourfclves. To illuftrate and confirm a Truth fo in- ftrudive and important, I have propofed to ihew from thefe Words, I. \Yhzt 124 S E R M O N VI. I. What Afliftances Religion and Virtue con- tribute to this moft delirable End. IL That they muft be effedual. Now the firfl: Vl^ay, as you have already feen, in which Religion and Virtue contribute to render old Age honourable and happy, is by diredling us, in the former Part of Life, to make the neceflary Prcvilions for its being fo : pot to ruin cur Healths beforehand by Irregu- larities, nor our Fortunes by Extravagance ; not to make our grey Hairs contemptible for want of timely Application to ufeful Know- ledge and Bufniefs, nor hateful by a preceding Life of Injuftipe or Ill-nature ; nor fill our Souls with Terrors, when our latter End ap- proaches, by forgetting our Creator in our Touth, For thefe are Burthens, with which we need not, unlefs we will, load our declining Years. I then (hewed you, that after this previous Care^ Virtue and Religion dire6l us, how to behave aright, when the Time comes ; to avoid the Temptations, and pradtife the D.utieSa which it brings along v/ith it. I. To avoid the Temptations. Amongft thefe, one capital Danger is that of a felfifli Difpofition : which too frequently manifefts its peculiar bad Influence on thq ' ^ . ^ged^ SERMON VI. 125 iged, in Artifice and Fraud, Hard-heartednefs and Infenfibility ; unfeafonable and immode- rate worldly Purfuits 3 in their denying them- felves what is fit 5 or grudging to beftow on others, what Nearnefs of Blood, or Promifes made, or Expedations raifed, or Gratitude, or Friendfhip, or Generofity, or Charity, require. And befides all this, they are very liable to give improperly and unequitably what they do give. Another Fault, that greatly diminifhes both the Honour and the Comfort of the Old, is ill Temper : fometimes arifing from their own In- firmities, and Envy at the Health and Gaiety of others ; fometimes from thinking, that they are not refpecled and efteemed enough, and indulging Sufpicions that their Death is wiflied for 5 fometimes again, from feeing younger People, efpecially thofe under their Care, con- duct themfelves in a Manner they difapprove. Under each of thefe Particulars, I laid be- fore you the Maxims and Methods, which Vir- tue and Religion prefcribe, for the avoiding of Didionour and Unhappinefs in the concluding Scenes of Life. I now proceed to an Error of a different Nature ; into which they, who efcape the former, frequently fall, though equally contrary to the Rule of Duty ; I mean. Fond- 126 S E Pv M O N Vl Fondnefs for unallowable Gratifications and Amufements. Vicious Pleafures in old Age are doubly im-i moral. Offences agalnft Modefty and Chaftity at that Time of Life are unnatural, void of all Excufe, and deliver over thofe who commit them to a moft peculiar Soft of Contempt. Of- fences againft Sobriety and Temperance, far from cheering and enlivening, in any proper Manner, opprefs and precipitate declining Age; and turn the Wifdom, which fhould procure Reverence to the hoary Head, into grofs and ofterl public Childlilinefs, if not worfe. Con- tinuing therefore to thefe Years in Follies; tvhich we ought never to have begun, is ex- ceeding bad : and nothing but beginning them at thefe Years, of which there are fome- times Examples, can be worfe. But fuppofe old Perfons only to dote upoii innocent Levities, they muft exped to be ridi- culed for it by the livelier Part of the World, and lamented by the more ferious. That no prevailing Tafte for any Thing more valuable, fl)Ould be even yet acquired, is very deplora- ble : and throwing away, in this idle Manner, the fmall Remainder of their Days, after all the foregoing Part, will render their Cafe com- plete!; SERMON VL 127 pletely wretched. A Life well fpent hitherto, would have made better Ways of employing their Time agreeable now : and one ill fpent will make them abfolutely neceffary. Not that the aged are to be totally debarred from fitting Relaxations. Very often, by Reafon of In- firmities of Body or Mind, fome Indulgences of that Sort become highly requifite for them. And indeed, unlefs there be very particular Oc- cafion requiring it, old Age is not the Seafort for Men to increafe their Application to any Thing that fatigues them ; but to moderate it gradually, and give themfelves Eafe in Propor- tion as they need it. Befides, it is a good-na- tured Part, fometimes to join a little in the Di- verfions of the young; which alfo we may be able thus, much more efFedually than by any other Way, to fuperintend and bring under prudent Regulations. But to make this, or any Thing elfe, a Pretence for gratifying Incli- nations, that we are afl^amed of owning ; to fill up as many of our Hours, as we poffibly can, with idle Entertainments; to purfue them eagerly ; be lavifh of Expence upon them, and make them the Bufinefs of Life ; to be con- tinually fceking out for ftill more Opportu- nities of running away from Thought, and of de- ii8 SERMON Vr. d'eftroying Time, inftead of improving It to the noble Purpofes of our Being ; is always ccmtrary both to Religion, and to Reafon it- felf ; but more efpecially inconfiftent with that Serioufnefs and Dignity of Charader, which the aged beyond all others are bound to fup- port. What may be pardonable, or even jufti- fiable, in Youth, will often fit very ill on them : and the fame Things, done by the one and the other, are no longer the fame." Every Station and every Age hath its difl:in(fl Propriety of Behaviour. And it is a principal Step, both towards gaining and deferving Ellieem, to un- dei-ftand and maintain this Propriety. But the ftrideft Attention to it will juftly be expeded of that Age, which hath nothing to boaft of, if it hath not Superiority of Judgment and Difcretion. All Affectation therefore of Youth- fulnefs, when Youth is over, whether in our Appearance, our Difcourfe, or Occupations, will difguft thofe that fee it : and be on good Grounds thought, if not a Sin, yet a very blamable Weaknefs, and that of a wrong Mind. People are never juflly liable either to Cenfure, or to Ridicule for being what they are and muft be j but for labou-ring to feem what they are not, and perhaps cannot be. And S E R M O N Vr. 129 And as their ading an ungraceful Part, will be obferved, fo they will not fail to have, either fuch Intimations from others, or fuch a Confcioufnefs of it within themfelves, as will give them an Uneafinefs from Time to Time, to which nothing, but growing wifer, will put an End. Therefore on every Account it ought to fuffice them, that they have been fond of Trifles and Vanities, as long as ever it was tolerable to be fo : and they fhould now put on another Charadler once for all, that will be more eafily fuftained, and become them bet- ter ; withdraw themfelves like the venerable Barzillai\ (whofe Refolution was doubtlefs re- corded as a Pattern *) from the Delights, and the Pretenfions that are become unfuitable to their Years ; and leave them willingly to the fucceeding Generation. By this Time, it may be hoped, I have gone through the chief Temptations, againft which the Aged ought peculiarly to guard themfelves. The next Inftrudion, given them by Religion and Virtue, is 2. To pradife the Duties, to which they are peculiarly bound. Indeed moft, if not all, the Duties of Life belong to every Part of it : but fome of them * 2 Sam. xix. 35. Vol. in. I are I30 SERMON VL are more efpecially the Bufinefs of one Part, fome of another. And the firft of this Sortj incumbent on Perfons advanced in Years is, fe- rious Refledion on their part Condudl j ac- companied with earneft Endeavours to undo, as far as they can, whatever they have done amifs, and redify the Errors of their bufier and warmer Days. It is very true, no one of our Days ought to pafs over us, without care- fully afking ourfelves, what we are doing : and if we negled: it, till we are nigh the End of them, many important Things will be forgot- ten, and yet fo many difagreeable ones croud into our Memory, that we fliall fet about the Inquiry into our Condition with litde Heart 5 and go through it, if at all, with great Pain. It is a fata] Miftake, not to confider how we acft, till we have almoft done ading. But hov^ever, when this Miftake hath been committed, it is beyond Comparifon, better to own it and amend, than perfeveie in it. And therefore fuch above all others, as have Reafon to know^ that hitherto they have given themfelves .but fmall Leifure for RecoUedion, fhould now at leaft, before the Time is quite part, retire a htde from the World into the Secret of their Hearts, and coolly think over their own Hiftory : not 2 to S E R M O N VL 13 1 to fee, what further wrong Things they can add to thofe, which they have done ah-eady ; not to place their Condu(ft in falie Lights be- fore otherSj or paihate it to themfelves^ but to judge innparrially, as in the Prelence of Godj after weighing the various Obligations they have been under, to him and their Fellow^ Creatures, how far they have fulfilled, and hov/ ' far they have tranfgreffedj the one or the other, A Review of this Kind^ uprightly and dili- gently made, may very pofTibly give many of our Afflions an exceedingly different Ap- pearance to us, from what they bore in the Heat and Hurry of our livelier and more thought- lefs Years. Still, if the new Light, which wc may thus receive, could be of no other Ufe, than barely to lliew us, what in Reality we have been and are, fome perhaps would ima^ gine it no very defirable Thing* But as it may enable us, even yet, to become what we ought to be ; all muft: confefs it to be important be- yond Expreflion. No Scheme of Life in- deed can be more abfurd, than refolving before*. hand to fpend it incondflently ; one Part in doing ill, the other in being forry for it. And feldom do they, who fet out with this Refo* lution, execute more than the firft half. But I a when- 132 SERMON VI. whenever it doth happen, that any fuch, or any other Perfon, is convinced of his pad Sins ; though his Reformation muft be uncommonly exemplary, to be of equal Value with Inno- cence 1 )/et, if it be at all fincere, it muft be unfpeakably preferable to final Impenitence. For there is great Virtue (hewn, in breaking off the Chains of inveterate Habits, confeffmg and quitting favourite Errors, and bearing pa- tiently that Variety of Refleftions which the Vicious and Thoughtlefs are extremely apt to throw upon all, who by ceafing to adt like them, appear to condemn them. Nor will this amiable kind of Goodnefs ever mifs of its Re- ward. God will gracioufly accept of fuch Acknowledgments as we can make, though we can never make fufficient; provided we truft not haughtily in the fancied Merits of our im- perfedl Repentance, but humbly throw our- felves on his promifed Mercy in our bleffed Re- deemer. And wife and good Men, far from reproaching us with the Faults we have fearched out and forfaken, will be induftrious to give us Marks of their Efteem : an abun- dant Compenfation for lofing the good Word, perhaps not the good Opinion, of our former Companions in Sin. 4 The S E R M O N VI. 133 The more pioufly and virtuoufly Men have lived, the lefs Neceffity they will have in their old Age, for fo minute a Review of their Ways : but then they will receive the greateft, the moft feafonable Comfort from it. And however good they have been ; upon ftrift In- quiry, they will be very likely to find a much larger Number of Blemifhes and Spots, than they thought of, that have ftuck to them in fome Part or other of their Journey through this dirty World ; which it may afford their Hearts inexpreflible Eafe, in their dying Hours, to have cleared their Confciences and their Charadiers from, by judging themfelves, be- fore they go to be judged of the Lord- A Mind, thus humbled and purified, will naturally turn itfelf to the next Duty, which peculiarly belongs to the Aged, that of reli- gious Exercifes and Contemplations. Thefe Things, in the adlive Part of Life, are much lefs pradifed than the Obligations we are un- der, and the Diredlion and Confolation we might receive from them, require. And falfe Excufes of Want of Leifure are pleaded, whilil Leifure enough can be found for Trifles with- out Number J and for too many Sins, which I 3 con- 134 S E R M O N VI. confume no fmall Part of the Time of thofe, who imagine, or pretend, they have none for Religion. Indeed the Pretences they make for negleding the Worihip of Him who made them are fo wretchedly poor, that in any other Cafe, of the leaft Serioufnefs, they would be ouite afljamed to mention them. But this, it feems, is a Subjed:, which they fcarce conceive it worth while to talk or think ferioufly upon. The Time will come, here or hereafter, when they will be of another Opinion : and the fooner it comes, the happier for them. The Cares and Pleafures of Life, when they are at the Heighth, are far from being any Reafon to forget God : but the Decline of Life brings new Reafons with it for remembering Him. That calmer Seafon at leaft hath many vacant Hours ; and what can fill them fo properly and beneficially as Ads of Devotion and pious Meditation, adapted to the State in which we then are ? The Aged have had longer Expe- rience of God's Mercies than others, to furniOi Matter for Thankfgivings : and it may be feared have been guilty of more Tranfgreffions or Omiffions, that will give them Caufe for Confeflian, Sclf-abafcment, Deprecation of Punin> S E R iM O N VI. 12S Punifhment. Then befides, they mufl: furely, by this Time, have fully feen and felt the Vanity of the World in every Shape. Hitherto deceitful Hopes have an^aufed them on, and kept them in Purfuit of one Thing or another, that hath never anfwered their Expedations ; or if any did for a while, it is gone, and nothing new remains to promife themfelves. Now then, at fartheft, the utter Delufion of aiming at Happinefs, otherwife than by Ileligion and Virtue, is vifible to the weakeft Eye : and no- thing appears of real Value but the Cpnfciouf- nefs of afting right, and the Profped of being rewarded for it. Thefe then are the Thoughts which alone can fupport and enliven old Age. And how uncomfortable foever a Stranger to fuch Thoughts may imagine this Condition to be ; yet in Truth it is a great Bleffing to perceive the Neceffity of making that our laft Refuge, which would have been at all Times our wifeft Choice. Not that, in fuch a Situation, Men are to weary themfelves with tedious and un- profitable Tafks of Piety, or four their Minds with a fcrupulous Attention to ferious Things, and no others ; but only, in Proportion as they ^r? able, to attend confcientioufly on every I 4 Uflicc 136 SERMON VI. Office of public Worfliip, with fincere Endea- vours of profiting by it; to excite and nourifh good Difpofitions, by the Ufe of fuch Books as are fitteft for that End, efpecially the holy Scriptures ; to lift up their Souls, from Time to Time, to the greateft and beft of Beings, place themfelves before him, and exercife to- wards him the various Affedions which are his Due: detaching their Hearts, by thefe Means, from the World they are going to leave ; and forming them more perfeftly to the Temper and Emp]oyn:ient of that State, of which they are now upon the Borders : not dif- quieting themfelves, if they do not fucceed in this as well as they could wifh, but going on to do it as well as they can. The remaining Duty of aged Perfons Is to imprint on others, whenever they have Op- portunity, the fame right Sentiments of Life and Condudt which they have acquired them- felves. For it is St. Faiil\ exprefs Injunction, that they be "Teachers of good Things ^. Too commonly they take juft the contrary Courfe j firft, live immorally ; then feek for Arguments to make their own Minds eafy in Wickednefs ; and Jaflly, fet up the Bufinefs of bringing over b Tit. ii. 3. Converts SERMON VI. ,37 Converts to it. And when the Authority of old Age is employed thus in ferving Vice or Profanenefs, efpecially if it be adorned with Rank, or Wit, or the Reputation of Know- ledge, it is capable of doing incredible Mif- chief. But furely it might in all Reafon fuffice them that they have been bad themfelvest and there is no Manner of Need that they (hould add to it the Guilt (which one fhould think there were not any violent Temptation to) of corrupting others to no Purpofe. It cannot be fo evidently and fo highly for the Intereft of Mankind, to live without Principle and die without Hope, as to make it worth their while to become Preachers and Mif- fionaries of Infidelity and Profligacy : a {hocking Employment, by which fome have chofen to make their grey Hairs deteftable ; and done many Times more Harm, by thus patronizing Sin, than before by committing it. But another Sort, who miflead the Young lefs vifibly, but very fatally, and in much greater Numbers, are they; who, having learnt, in their earlier Days, neither Notions of Re- ligion nor Irreligion, nor of any Thing in the World but Profit or Pleafures or Honours; lead 138 SERMON VI. lead others after them in the fame wrong Way of thinking, and do infinite Mifchief, without ever confidering, whether they do any. Now the more there are amongft thofe to whom Age gives Influence, that, either de- fignedly or inadvertently, promote Wickednefs, the more zealous the Remainder fhould be in cppofing it : which, if they were, they might hope for great Succefs. The Judgment of fuch, as have weighed Things maturely, and {een and experienced their good and bad Confequences long, and known the World throughly, and being now ready to quit it can have no farther Intereft to ferve in it, muft be of great Weight, in Confirmation of ♦what Reafon and Religion teach : efpccially if it be delivered with Prudence and Mildnefs, and proper Demonflrations of true Good-will. Nor can there be a nobler Way of fpending the Conclufion of Life than to exert all our Abilities, and all the Credit that we have ac- quired through the former Part of it, in doing the mod important Service to thofe whom we Hiall leave behind us : to redeem our own IVIifcarriages by reclaiming others ; to warn the Unthinking, confirm^ the Unfteady, and give S E R M O N VI. 13^ give public Teftimony, on full Trial, to the Caufe of God and Goodnefs. But then, befides teltifying in general, that this is the Way to Happinefs, the Aged have many Advantages for recommending more particularly, fometimes one Duty, fometimes another, as Need fhall be. And befides what Men ufually call Duties, there are other Things, no lefs really fo, which they who have once gained Refpeft, may eafily induce many of thofe who know them, to pradife to their great Benefit : that Prudence, which prefervcs from Sin the beft Way, by preventing Temptation; that Rea- fonablenefs of Temper, and Propriety of Be- haviour, in every common Incident, which ha- bituate Men to the fame Temper and Beha- viour on Occafions of Importance. Nay, Things that contribute nothing to the Morals of Men, if they be conducive in any Way to their Convenience or innocent Delight, it be- longs to the Wifdom of the Aged to be di^ ligent in teaching ; and whatever they have perceived in Life to be either good or bad, they are bound to admoniQi others to do or avoid ; that fo, when the Time comes, they may give up the World to thofe that follow them, if poflible, better than they found it; or I40 S E R M O N VL or however, as little worfe as they can in every Refpeft. Thefe then are the Directions, which Virtue and Religion furnifh, to make the hoary Head a Crown of Glory. What remains is to fhew, II. That, would we but obferve them care- fully and prudently, they muft be effeftual to that End : as far, I mean, as, in the prefent State of Things, any Inftrument almoft can be depended on for attaining any Purpofe. And the Proof of this will lie in a fmall Compafs. It is no Wonder in the leaft that thofe Perfons are deftitute both of Honour and Comfort in their old Age, who have neither prepared as they ought for it, nor will behave as they ought in it. But to have born the various Trials of a long Life (many of them, God knows, very hard and difficult) with a Spirit and a Condudl well fuited to each, and be ftill going through the Remainder in the fame Manner; or at leaft, after deviating for a Time to have re- turned into the right Way again ; with a ge- nuine Concern for having ever forfaken it, and to be now making Amends by more ex- emplary Goodnefs for paft Failings : thefe are Charadters intitled to univerfal Efteem. And though Length of Time may wear oif fuper- ficial S E R M O N VI. 141 ficial Ornaments, yet the folid Merit of Dif- intereftednefs and equitable Bounty, Mildnefs and good Temper, Sobriety, Modefty, and Decency, ferious Refledion, rational Piety to- wards God, and judicious Good-will towards Men, (hewn in promoting Virtue, Prudence, and ufeful Knowledge; this, under all Difad- vantages of any other Kind, muft have Charms, to which no one, that is not void of Difcern- ment, can be infenfible. how comely 'a Thing is Judgment for grey HairSy and for ant tent Men to know Council ! O how comely is the Wifdom of old Men, and Underjlanding and Counfel to Men of Honour, Much Experience is the Crown of the Agedy and the Fear of God is their Glory % At Length indeed the Mind itfelf may come to bear great Marks of Decay, as well as the Body. But even then, the very Ruins of fo beautiful and majeftic a Strudture will be looked on with Reverence. And as long as Perfons in Years can enjoy any Thing 5 fuch Regard as this, paid by thofe about them, in which Nature hath wifely and kindly difpofed them to take peculiar Delight, muft fupport and revive them to a great Degree. ^ Ecclus XXV. 4, 5, 6» But S E R xM O N VL But they have farther and moft valuable Satigfadlions, that depend not on others at alh As many as have proceeded fo far in Life with Innocence, muft feel from it the higheft Joy : they who have truly repented, cannot fail to be fenfible of much Confolation. And the Delight of recolleding how happy it is, that they were not cut off in their former Sins, will more than outweigh their living to un- dergo not a few Sufferings. Befides, if old Age brings on fome Uneaiineffes, it removes others. Many Paffions grow calm then, which formerly, if they did not hurry us into Follies and Crimes, gave us much Trouble to govern them : many Afflidtions, that once were exceeding bitter, foften by Degrees into a pleafing Kind of melancholy Remembrance. And thougli, the longer we live, the greater Number of mournful Spectacles w^e muft fee 5 yet a fuitable Provifion is made in our Frame, that as Age increafes, we are, generally fpeaic- ing, lefs and lefs affeded by whatever Lofs happens to us. Then, under the heavieft Bur-^ thens that we experience, it muft- furely be fome Relief to think, that there cannot be a great deal more to come upon us. In the Beginning of Life we have large Room to be appre- S E R M O N VI. 143 lapprehenfive concerning what may befall u9 during the Courfe of it. But towards the Ciofe, when almoft all is got tolerably over, and neither Ten^ptations, nor Misfortunes, nor Dangers, private or public, can give us any long Difquiet ; to be fo near iinifliing our Voyage, and juft entering into Port, muft needs infpire us with great Tranquillity and Peace of Mind. From old Age, as from a Station of Security, Men may look back with Complacence on the Hazards they have efcaped, and delight themfelves anew in the Gratifications they have enjoyed. For to lament their being part, when we have had cur due Share of them; is both Ingratitude and^ Abfurdity. Indeed it is a coniiderable Felicity in our Make, and feems calculated particularly for the Benefit of the Aged, that the Memory of paft Pieafures is agreeable, and yet that of paft Sorrows far from painful. But farther ftill ; recalling to their Thoughts the Perfons and Occurrences they have known, the Times that have gone over their Heade, and the wonderful Difpenfations of Providence to themfelves or others, with which they have been filled, muft be a fruitful Source of improving Amufement to them; and relating 144 S E R M O N VI. relating thefe Things an acceptable Entertain- ment and Inftrudion to otheis. Years, as they advance, do indeed leffen our Activity ; but perhaps by no Means our Ufefulnefs : for to advife and diredt is both the fuperior Part, and that for which fewer are qualified, than for executing what is refolved. Or, to put Matters at the loweft, how little foever the Aged have an Opportunity of doing, they have at lead that of fuffering, as becomes good Chriftians; of bearing the Inconveniencies of their Condition with a chearful Acqui- efcence; and being content to be ufelefs, if Infinite Wifdom fees it fit they fliould. So that the very fame Infirmities, which difable them from exercifing fome Virtues, diredly lead them to exercife others, though not fo con- fpicuous, amongfl: Men, yet as truly valuable in the Sight of God, and therefore as fure to in- creafe their Reward. V^hatever then is the Will of their Heavenly Father, they are pre- pared for. If it be his Pleafure, that they fhould languifh on here, they have great En- couragement to wait with Patience all the Days of their appointed Time till their Change come^. And if he calls them foon, they have * Job XIV. 14. all SERMON VI. 14.5 all poffible Reafon to obey willingly; and yield up their Breath with Thankfulnefs into his Hands who hath indulged them fo long an Ufe of it, and knows it would be no more a Bleffing to them. O Death, acceptable is thy Sentence unto him whofe Strength faileth^ that is 720 w in the lajl Age and vexed with all Things ^ ! Well may fuchrefign their Spirit quietly to hini' who gave it, and praife his Goodnefs, that they go to their Grave in a full Age, like as a Shock of Corn cometh in, in its Seafon ^ .iTo die, is juft as natural as to be born. That d?te Generation JImdd pafs away, and another comedy is the fettled Law of Things. Our Pfedeceflbrs have made Way for us, and it is but fitting, that we fliould make Way for our SucceiTors : that they alfo, in their Turn, may enjoy the Pieafures of Life, and feel its Pains ; bufy themfelves, and be talked of; die, and be forgotten. Fear not therefore the Sentence of Death, Remember them that have been bejore thee, and that corns, after thee. For this is the Sentence of the Lord over all Flejl: ; a?2d tt'hv art thou agai72ji the Pleafure of th MojTHigh ^ ? Still it is very true, the Manner in which we ^ Ecclus xli. 2. ^ Ecclus xli. -^j 4. ' Job V. j6. s Ecclus i. 4. Vol. Ili. K are 146 S E R M O N VI. are to pafs out of the prefent World, though a great Part of its Terrors are mere Imagina- tion, hath yet fomething in it fliocking enough ; cfpecially when we confider it as being ori- ginally the Punifliment of Sin. And though, at a proper Period, we may have a Satiety of this earthly Life, as well as of other Things here : yet to expe<5l the intire Lofs of our Being then, would be a Thought of dreadful Gloominefs ; and were this to be our Cafe at Death, it muft afFe that Can give them Pleafure when refledted on; and many, that muft give them inexpreffible Concern. For the proper Satisfadions of their prefent Condi- tion they have never learnt to have any Relifli ; and the Thoughts of their approaching one, it will be hard for them to avoid, and yet much harder to fupport. A moft dreadful Dilemma : to be weary of this Life, yet afraid of the next; and the ftrongeft Fears to fall infinitely (hort of what there is to be feared. But to the aged pious Chriftian, the Confideration of hereafter, if dwelt on as it ought, almoft anni- hilates every Thing that could difquiet him here. He will never regret that he is no longer qualified for worldly Enjoyment, when he thinks of the unfpeakable Bllfs that he knows is at Hand, nor faint under worldly Affliftions, which are but for a Moment, fince they are working out for him fo foon eternal Glory ^ The Punifhment prepared for the Wicked ftrike him with no Terrors ; but the Rewards prepared for the Righteous fill him with fuch Comfort, that though his outward * 2 Cof. iv, 17, K 2 Man 148 SERMON VT. Man peripo, yet his inward Man is reviewed Day by Day ™ / vvhen his Flefi and his Heart faikthy he triumphs in the Declaration, that God is the Strength of his Hearty and his Portion for ever ". There may poffibly have been much wanting^ hitherto of the Eileem and Honour, with which his hoary Head was intitled-to be frc'^W^'j but now, havi77g fought th^ good Figlot andfnified his Courfe, henceforth there is affuredly laid up for him a Crown of Righteoufnefs, which the Lord the righteous Judge JImU give him at that JQay\ : ' «-2^Gor. iv. 16, * Pf. IxxHi. 26. « 2 Tim. IV. 7, 5.' S E R. [■-i4'9-] S E R M O N VII 2 Tl M. YJ. IJ, J 8, Charge them that are rich in this World, that they be not high-minded, nor trtift in uncertain Riches ^ but in the living God, who giveth Us Hchly all Things to enjoy : that they do good, that they be rich in good Works ^ ready to dijlribnte, willing to communicate, EVERY Condition of Life hath its pecu- ' liar Dangers to be avoided, and Duties to be done, but none hath 'Dangers more threatening or Duties more important, than that of the Rich' and Great: v;hofe Situation, notwithftanding, is feldom confidered by thofe who are in it, as having any Thing to be feared i and is generally imagined by others, to com- prehend almoft every Thing, that is to be wifhed. Now the Miftakes even of the lov^e ieis Need of them : for their very Situation admonifhes them conftantly, that they are raifed by Providence above others, in order to be Authors and Examples of Good, not Evil, to their Fellow-creatures. This is diredly their Bufinefs and Truft : it is the nobleil: and happiefl: that can be. The Labours of it are foftened by many honourable and pleafing Di(lin6tions, which God hath be- (towed on them; for which he will judly ex- pe61: they fliall make him a Return : if it be fuch as it cughtj they Vv^ill be eminent for ever in SERMON VII. 153 in the next World, as well as for a few Days in this : And how can Perfons be excufable, that are unhifluenced by fuch Confiderations ? It is very true, our Saviour doth exprefs in very ftrong Terms, the Difficulty of a rich Man's entering into the Kingdom of Heaven. But he means* of fuch a one's profeffing him- felf a Subject of Chrifl : which required un- common Refolution at that Time, when all worldly Advantages were to be given up, and the bittereft Perfecutions undergone for the §akc of the Gofpel. Yet even then no Man was excufed, either from embracing or pradifing Ghriftianity : much lefs now. And if at all Times the Great have Temptations beyond others, they have alfo Reafons beyond others for ftruggling with them, and will be . re- warded beyond others for overcoming them. Therefore St. Paul in the Text gives them no Difpenfations, but only provides for them ftronger Warnings ; and inftead of authorifing the Minifters of God's Word to wink at their Faults, requires that they admoni(h them with fiDgular Earneftnefs to perform their Duties : the only Prerogative in Relation to this Mat- ter that can be allowed them. But as in general the lead offenfive, and therefore moft efficacious J54 SERMON VII. efficacious Way of admonifliing, is by publick Inftrudion, we ufually confine ourfelves to that } and the upper Part of Mankind ought to attend upon it more conftantly, and hearken to it more ferioufly> in Proportion as they are Icfs likely to be told their Faults and their Dangers, in private, to good Purpofe : and (bould Juffer the Word of Exhortation » to be given with greater Plainnefs and Freedom to them all in common, the greater Objedions there are againft taking any confiderable Liber- ties with each of them fingly. And as thofe of middle Rank, may yet when compared with their Inferiors, be confidered as highly exalted, and do accordingly confider themfelves as fuch : all Degrees above the loweft, are concerned to obferve the Apoftle's Charge : and the very loweft will find their own Failures, and their own Obligations inter- mixed of Courfe with what will be faid about thofe of their Betters. Now the peculiar Dangers of the Rich and Great (for though the Apoftle names only the former, the Connexion is fo clofe, that he may well be underftood to mean both) arifes either from the Eminence of their Station, or the * Heb. xiii. 22. Abundance SERMON VII. 155 Abundance of their Wealth : and therefore the Text points a Caution againft each. But I fhall be able at prefent to treat only of the lirft : which is, that they be not high-minded. Every Superiority, of every Sort, vi^hich Men only imagine themfelves poflefled of, is too liable both to be over-rated and impro- perly ufed. But fuperior Fortune and Condi- tion are Advantages fo vlfible to all Eyes, create fuch Dependences, and give fuch Influence; that it is no wonder, if they tempt to uncom- jnon Haughtinefs. Even fuch as rife to them by Accident, are fo eager to have all the World acknqvyledge them to be what they are juft become, that they often quite forget what they were a while before. Such as acquire them by their own Application and Abilities^ hardly ever fail to think very highly of them- felves on that Account. And they who arc born to them, ufually fet out from the firft with defpifing thofe beneath them : as indeed to be defcended from Anceftors of Note ; to bear a Name which others have been ac- cuftomed to refpedl; to enjoy perhaps here- ditary Honours, and on every Occafion to be addrefled in other Language, than is ufed to the vulgar Sort of Men j thefe Things are enough 158 SERMON Vli. their good Opinion and good Will, is mer^ common honeft Policy. But one Sort of Condefcenfion to Inferiors may be of peculiar Advantage j I mean, liften- ing to ufeful Information and Advice frorii them : Things, which the Great are very apt to think themfelves above, v/hen every one elfc fees they have much Need of them. Tie rich Man, as Solomon obferves, is wife in bis own Conceit : kit the Poor^ that hath Vnderjlanding^ fearcheth him out ^ Neither Affluence, nor high Rank, by any Means imply Superiority of Judgment ; or if they did, the beft Judgments often want to be inftrudtcd in the Nature and Circumftances of what they are to judge upon 5 and indeed to be guarded againft the Miftakes, to which Inexperience, Inadvertence, or un- feen Prejudices, may expofe them^ And the more important any Matter is, and the lefs carefully and ferioufly we have weighed it, the more Neceffity there evidently appears^ that we (hould hear others in Relation to it. How attentively then fliould the Greateft hear the appointed Teachers of Religion: the one Thifjg needfuh to their eternal Happinefs ; and per- haps the very Thing that many of them have * Prov. xxviii. ii. ^ Luke x. 42. hitherto SERMON VII. IJ9 hitherto confidered the leaft, yet poffibly fet themfelves the mod to defpife and ridicule ! But in their worldly Affairs too, it might prevent innumerable Errors and Diftreffes, if they would vouchfafe, on fit Occafions, to receive and encourage Leffons of Wifdom from thofc beneath them. This, you will eafily difcern, is a very different Matter from being led and governed : to which the moft felf-fufKcient of Men, under artful Management, are often the mofl fubjeft. It is governing ourfelves by exerting the rational Powers, which God hath given us, inftead of being Slaves to our Paflions and Fancies. We cannot alter Truth : and there- fore, how exalted foever our Condition be, we fliould think it no Difgrace, but the higheft Honour, to fubmit to it. Nor is the Obliga- tion of doing fo in the leaft different, whether we difcover it ourfelves, or learn it from others. If Reafon hath at all a Right to diredl us ; it hath an equal Right, whence foever it comes. And the moft truly confiderable Perfons have always been the readieft to follow the Opinion of fuch, as were in all Refpedls their Inferiors, whenever they happened to be in the Right. Nor is there perhaps any Part of Humility, that 158 SERMON Vli. their good Opinion and good Will, is mere common honeft Policy. But one Sort of Condefcenfion to Inferiors may be of peculiar Advantage j I mean, liften- ing to ufeful Information and Advice from them : Things, which the Great are very apt to think themfelves above, when every one elfe fees they have much Need of them. The rich Man, as Solomon obferves, is wife in his own Conceit : but the Poor^ that hath Vnderfianding, fearcheth him out ^ Neither Affluence, nor high Rank, by any Means imply Superiority of Judgment ; or if they did, the beft Judgments often want to be inftrufted in the Nature and Circumftances of what they are to judge upon 5 and indeed to be guarded againft the Miftakes, to which Inexperience, Inadvertence, or un- feen Prejudices, may expofe them. And the more important any Matter is, and the lefs carefully and ferioufly we have weighed it, the more Neceffity there evidently appears^ that we (hould hear others in Relation to it. How attentively then fliould the Greateft hear the appointed Teachers of Religion: the one Thiiig needfuh to their eternal Happlnefs ; and per- haps the very Thing that many of them have * Prov. xxviii. n. ^ Luke x. 42. hitherto SERMON VII. IJ9 hitherto confidered the leaft, yet poffibly fet themfelves the mod to defpife and ridicule ! But in their worldly Affairs too, it might prevent innumerable Errors and Diftreffes, if they would vouchfafe, on fit Occafions, to receive and encourage Leffons of Wifdom from thofc beneath them. This, you will eafily difcern, is a very different Matter from being led and governed : to which the moft felf-fufficient of Men, under artful Management, are often the moft fubjeft. It is governing ourfelves by exerting the rational Powers, which God hath given us, inftead of being Slaves to our PafEons and Fancies. We cannot alter Truth : and there- fore, how exalted foever our Condition be, we fliould think it no Difgrace, but the higheft Honour, to fubmit to it. Nor is the Obliga- tion of doing fo in the leaft different, whether we difcover it ourfelves, or learn it from others. If Reafon hath at all a Right to diredl us ; it hath an equal Right, whence foever it comes. And the moft truly confiderable Perfons have always been the readieft to follow the Opinion of fuch, as were in all Refpedls their Inferiors, whenever they happened to be in the Right. Nor is there perhaps any Part of Humility, that i6o SERMON VII. that can give us itiore Reputation than this, of do us more Service. But if Humility in the Great could be no other Way beneficial to them 3 yet avoiding the Guilt of fo injurious a Behaviour, as indulging a proud Spirit prompts them to, is furely a Motive important enough. Hence it is that inftead of learning Forgiven efs of himy who was" meek and. lowly in Heart ^y they often refent Of- fences of very fmall Confcquence, nay unde- figned ones, very immoderately y and fome, even to the demanding of the Blood of others at the Hazard of their own. And though perhaps they themfelves began the Injury,. yet they imagine their Honour binds them to violate the Laws of God and Man in Order to revenge it : which abfurd Notion they have patronized in the World, till Perfons, fo far beneath them, have taken it up, that one. fliould hope they might be Induced to lay it down for that Reafon, if not for better. But the Haughtinefs of the Great, without being combined vAih. Anger, doth in cold Blood in- finite Mifchief. And they fliould confider, that it is the fame Aggravation of the Fault? , if one v/ho is juftly poffeiTed of Superiority al-.| * Matt. xi. 29. readv. SERMON VII. i6r ready, unjuftly affefts more ; as it would be in the rich to pilfer and rob. In Countries of legal Liberty indeed, there is not fo much Room, for the Pride of the upper Part of the World to bear hard upon the lower. And truly both may thank God for it : the one that they are thus delivered from the Tempta- tion 'y the other from the Suffering. For very dreadful is both the Wickednefs and the Mifery, to which unlimited Power leads : and Solomon defcribes the latter very pathetically : 1 returned and confidered all the OppreJJions, that are done under the Sun : and behold^ the Fears of fuch as were opprejfedy and they had no Com- jorter : and on the Side of their Oppreffors was Power-, but they had no Comforter, Where^ fore I praifed the Dead, that are already dead^ more than the Livings which are yet alive. Tea, better is he, than both they, which hath not yet been ; and hath not feen the evil Work, that is done under the Sun'', But though a merciful Providence hath preferved this Nation, freer than any other, from fuch Extremities; yet every where the Rich and Great make their In- feriors fuffer a great deal too much j fometimes by a defigned and ftudied Haughtinefs, often ^ Eccl. iv. I, 2, 3. Vol. III. X. by i62 S E R M O N Vir. by a carelefs and contemptuous one, which renders them inattentive to what thofe in lower Life may feel ; when perhaps from Principle, fuch as it is, they would avoid doing Injuries to their Equals, and are by no Means without Tendernefs towards them. Thus too many treat their Tenants hardly^^ ©r permit them to be fo treated : fometimes indeed from Avarice ; fometimes from the Ur- gency of Wants which Follies and Vices have created ; but frequently, from not thinking it worth while to inquire, whether fuch mean Creatures are well or ill ufed, and refufing to be troubled, with th^if Compfeints and Remon- ftrances -, which, though often groundlefs, may often likewife be very juft* Now were we in this wretched Cafe, we (hould foon dif- cern it to be extremely cruel in our Superiors^ to imagine us undeferving of being regarded and eafed in bad Times, or under the Preffure of unexpe(51:ed ilccidents ; to indulge their own Love of Money, or keep up their idle Expen- fivenefs to the full, whatever we and our Families might und^rgo> v/hofe Labour muft pay for all ; to throw new Burthens upon us, not becaufe we were able to bear them, but becaufe they were unwilling; to fubjed: us, 3 without SERMON VII. 163 without Redrefs, to the Partialities and Re- feotments of their Agents, or crulh us under the Weight of their o.vn^ obliging us perhaps to feek a Livelihood elfewhere to our certain Lofs and probable Ruin, if at any Time we were lefs obfequious to them than they re- quired, though on Occafions where we ought to be left free. Such Bthaviour all Men would think exceedingly barbarous, were they to ex- perience it: and therefore all fljould refolvC never to be guilty or it, and apply to this Cafe amongft others, that admirable Exhortation of the Son of Sirach : Make not an hungry Soul forrowful 5 neither provoke a Man in his Dijlrefi : reje^ not the Supplication of the Afficicd, neither turn away thy Face from a poor Man. Turn not away thine Eye from the Needy , and give him no Occafon to curfe thee. For if he curfe thee in the Bitternefs of his Soul, his Prayer /J:all be heard of him that made him, — het it not grieve thee to bow down thine Ear to the Poor j a?jd give him a friendly Ai^fwer, with Meeknejs ^ Another Sort of Perfons, for whom Supe-» riors too commonly will not vouch fafe to have the Confideration that they ought, are thofc who come to them upon Bufinefs. Obliging *■ Ecclus iv. 2, 4, 5, 6, S. L 2 fuch i64 SERMON VII. fuch to an unreafonable Attendance, making them wait long, and it may be return often, (when perhaps only Idlenefs, or Caprice, or Occupations that might well be interrupted, prevent their being difpatched immediately) is a very provoking and a very injurious Kind of Statelinefs. Time ought to be precious to all Men j and is peculiarly precious to thofe, who have Affairs and Appointments to fill it with, that either muft be attended on, each in its Seafon, or they and theirs mull fuffer, perhaps be un- done. And were it confidered, but near fo much as it ought, how very large a Share of the Time of others, a few of thefe proud or thoughtlefs Men are fufficient to confume, it would be found a Matter of no fmall Seriouf- nefs. But there is another Fault flill worfe fre- quently joined with this ; deeming it beneath their Notice, whether fuch of their Inferiors, as have juft and reafonable Demands upon them, are paid when they ought. At the fame Time they would think it infamous not to pay, what they lofe to the vileft Wretch in the pernicious Pradice of gaming, though the Law, for the publick good, difcour^ges and aimufl: forbids their doing it. Notwith- ftanding SERMON VIL 165 ftanding which, by a monftrous Pervcrfion of Language, they call thefe laft their Debts of Honour, in Oppofition to the former. It is very true, that Motives, not at all akin to Pride, frequently induce thofe of high Rank to negledl or even refufe fatisfying their Credi- tors. But fo far as they take Liberties in this Refped, which, were they lefs confiderable in the World, they v>rould not dare to take and probably would not think of takings fo far their Injufticc arifes from a haughty Confi- dence in their own Greatnefs, and a contemp- tuous Indifference, to what Inconveniencies and Difficulties they expofe others. There needs but a little Confideration to fee, what exquifite Diilreffes fuch a Conduct muft pro- duce; and how pitiable the Situation "of thofe poor People muft be; who, on Pain of lofing all their Bufinefs, dare not refufe Credit; and yet are in a likely Way to be ruined, if they give it. The common fvlethod of faving themfelves, I fear, is, by miaking unreafonable Gains from the good Part of their Cuftomers, to indemnify themfelves for the Delays, and often final Difappointments, which they meet With from the bad. But this is plainly punifliing fuch as ufe them well, for the Faults of others L 3 who i66 SERMON VII. who ufe them ill : a Behaviour of which no one ihould be guilty, and therefore no one fliould be driven to it ; but leaft of all by thofe, whofe Cifcumftances either do or might exempt them the mod intirely from any Ne- ceffity of fuch Injuftice. The Care of being pundual in the Difcharge of their Debts, and confiderate, for that Purpofe, in comparing their Income and Expences, and attentive to keep the latter within the Compafs of the former, far from being below the greatefl, enables them to fliew themfelves truly great on many Occafions, when otherwife they could not : but the Figure which they make in the Eyes of Mankind, amidft all their Splendor, for the want of this Care; and the poor Arts, to which they are obliged to condefcend, for quieting their Creditors, and fupporting their Extravagances, are extremely unfuitable to a Station, that claims diftingiiiilitd Rcfpeft. Another, very blameaWe, and very perni- cious Inftance of High mindedncfs in the Great, is, imagining the Management of their Families an Attention too low for them. Even that of their Children they very commonly dc- fpife to an aftonifhing Degree. And yet think it no Dilhonour, to throve away on every Tiilie SERMON VIL 167 Trifle and Folly, that they can hunt out, many of thofe Hours, a few of which might do a great deal towards cnaking Life a fileffing, (which now through their Fault is often a Curfe) to thofe whom they have brought into it. Or if they have Humility enough to in- fpedl fome Part of th-eir Education, it is ufually the outward and (hewy, but leaft material Part : and they would be a{hamed of the Sup- pofition of their taking any ferious Pains, to plant in them thofe Principles of Religion and Virtue, on learning which the prefent and future Happinefs of their Children depends ; and their own, on teaching them. If Perfons can treat the very Fruit of their Body^ infuch a Manner ; no .wonder, if the Servants under their Roof are treated amifs. And yet a tender Regard to the meaneft of them is unqueftionably the Duty of the higheft of thofe who employ them. For our common Humanity requires, tliat their difadvantageous Condition be not ren- dered more fo than it needs, either by Defign or Negligence, of which Nature hath given them as a ftrong Feeling as their Betters. And therefore, of our own Accord-, we fliould in- quire and confider about them: when they 2 Mich. vi. 7, L 4 o&f i68 SERMON VII. offer Complaints, we iliould receive them j and if there be feme Impropriety in the Manner of making them, pafs over that, as proceeding perhaps from Ignorance, perhaps from a prefent Senfe of fuffering ; look to the Subftance of what they alledge, and grant them due Redrefs. Again, when they feem to be in a Fault, we fliould fubmit to hear pa- tiently, and examine equitably, every Plea they have to make. For there may be Circumftances of no fmall Weight, in their Favour, both as ^o what they remonftrate about, and what they are accufed of, vv^hich we may not have rightly underftcod or confidered 3 and there-r fore fhould permit them to be laid before u§. Otherwife we treat them as unworthy of com- mon Juflice, and incur that Guilt, which 'Job hath expreffed in fuch affeding Words that they can never be omitted, when this Subjed is mentioned. If 1 did defpife the Caiife of my Ma?2'fervant^ or my Maid-fervant, when they contended with me ; what flmll I do when God rifeth up, and when be vifiteth, whatfljall I an- fwer him ? Did not he that made me, make hint : (ind did not one fajhioji us in the Womb ^ ? ^ Job xxxi. 13, 14, 15. I am SERMON VIL 169 I am. very fenfible, that entering in Perfon too minutely into the Particulars of every fmall domePdck Concern, may fit ill upon People of Rank ; and perhaps be inconfiftent v^ith their Attention to Affairs of more Importance. But fo far as they can v^ith any Propriety look into Things, they fhould be careful, not only to behave mildly and equitably to their Ser- vants themfelves, but to fee that they behave fo one to another. For in large Families efpe- cially, there are fometimes dreadful Grievances of this Kind : and requilite Subordination may be fufficiently preferved, without either counte- nancing or permitting Oppreffion. Not that, under Colour of Gentlenefs to them, we fhould fuffer them to live uncon- trolled, and to do as they pleafe. This would be a falfe good Nature, and extenfively per- nicious. We may think perhaps, that we fliall hurt Nobody by it, but ourfelves ; and even this we ought not to do. But indeed along with ourfelves, we (hall hurt the For- tunes, it may be the Morals too, of thofe who ought to be deareft to us 3 for wicked Ser- vants are dangerous Corrupters : we fhall fet an Example of ill Management in our own Families, which will make it more difficult for others 170 SERMON VIL others to manage theirs well : and we fliall d® the greatefl: Prejudice of all to thofe, who will probably at prefent the leaft complain of it ; I mean the poor Wretches, whom we indulge fa wrongly. For it is hardly to be hoped, but that our Negligence about their Condudt, will tempt them, either to be difhoneft, or idle, or wafteful^ in our Service ^ or viciotas and diffolut^ j or however, forgetful of their Duty to God. And we owe it to them, as we have takea them under our Care, to preferve them, if we can, from all thefe Sins ; to dired: their Steps in the Ways of Religion and Virtue ; and not expofe them to Ruin here, and Mifery here- after, for want of vouchfafing to look a little after them : a (hocking Jnftance of Haughti- nefb in Relation to our Brethren for vjhom Chrijl died\ I have enlarged fo long on thefe Particulars, in which the upper Part of the World are too high-minded, to attend to their Duty ; that I muft comprehend the reft in a very few Words ; which I beg all, who are concerned, to refledl upon more diftindly, and apply to themfelves impartially. Whoever makes his Rank or his Wealth a Privilege, either to fay * I Cor. viii. u. or SERMON VII. 171 or do Things to any one that are injurious or unbecoming; or to omit Things that are right and good : whoever makes ufe of his Infe- riors fur his own Advantage or Amufement, to their Inconvenience, and negleds them when he hath done: whoever expr dls more from thtm, in any Refpedl, than he hath a reafonale Claun to ; or makes his Superiority, by the Oftenta- tion of it painful, or by the Miiufe of it de- trimental, juflly falls under the Apoft!e*s Charge, as a high- minded Offender a2;ainft Man and God. And though Offences of this Kind are henious in all Perfons, yet they are pecu- liarly fo in Chriflians ; whofe Rule, which they profefs to follow, is : Be kindly affeftioned -one to another^ with brotherly Love ; in Ho^ noiir preferring one another : mind not high Things, hut condefcend to Men of low Eflate^. Let nothing he done through Strife or vain Glory, hut in Lowlinefs of Mind let each ejleem other better than themfehes. Look not every Man on his own Things, but every Man alfo on the Things of others. Let this Mind be in you which was alfo in Ctrijl fefus, who being in the Form of God, took on him the Form of a Servant, ^ Rom, xlli. ic, 16. and 172 SERMON VII. and humbled himfelf unto Death, even the Death of the Crofs \ 411 of you be fubjedl one to ano- ther y and be clothed with Humility : for God refijleth the Proudy and giveth Grace to the Humble''. 1 Phil. ii. 3—8. *" i Pet. v. 5. SER. [ 173 ] SERMON Vlir. I Tim. vi. 17, 18. Charge them that are rich in this Worlds that they be not high-minded^ nor trujl in uncertain Riches ; but in the living God^ who giveih us richly all Thi?2gs to enjoy: that they do good^ that they be rich in good Works ; ready to diJlributCy willing to communicate. IN this Paffage the Apoftle requires the Minifters of God's Word, firft, to caution Perfons of Wealth and Rank againft the Sins of which they are peculiarly in Danger : then to lay before them the Duties, to which they are peculiarly bound. I have endeavoured already to obey his Injundion, in Relation to the former of the two Sins, which he fpecifies, that of being high'?ni7ided ; and now proceed to the latter, trujling in uncertain Riches : which Phrafe comprehends placing the Happinefs of 4 Life 174 SERMON VJII. Life either in Wealth itfelf, or in thofe Plea- fures and Amufements, which it is commonly m^de the Inftrument of procuring. The Pro- hibition therefore of doing this extends to regulate the Acquifition, the Poffeffion and Ufe of a great Fortune : and to go through the Subjedt fully, each of thefe Points muft be confidered. I. The Acquifition. In Speculation it feems hardly to be expedled, that any one, who is once Mafter of enough to anfwer his real and reafonable Wants, fliould feel any Defire al- mod, on his own Account, of having more : that he fliould take much Pains about it, is very wonderful 5 and that he (hould do any Thing wrong for it, quite unaccountable. But that they, who have fuperfluous Wealth already, ihould both difquiet themfelves and injure others merely to obtain a larger Superfluity, is incredibly abfurd. And yet, in Fadt, thefe are the Perfons whofe P.iffion for augmenting their Incomes is ufually the ftrongeft. IVhen Riches increafe^ fet not jour Heart upon ttem, is the Ciution of Scripture '^ and accordingly the Son of Siracb pronc^unces, BleJJed is the Richy that is found r<;ithout Blemijh, and hath not gone *Pf. Ixii. 10. after SERMON VIII. 17^ MJter Gold, Who is he ? and we will call him blejfed 5 for wonderful Things hath he done among his People, Who hath been tried thereby, and found perfeB? then let him glory ^, For indeed neither the mean nor the unjuft Things, to which Neceflity prompts the Poor, are to be compared with thofe, which Perfons, far above Neceffity, will notwithftanding do for Gain. Too many there are, who feem to account their Follies and their Vices in the Number of Things neceffary j and though they have abun- dantly fufRcient to live according to their Rank, provided they would live prudently and virtuoufly, will fubmit to acquire, by wicked Means, what they want only to fupport them in wicked Courfes. And others, though un- able to find out either good or bad Ufes for what they have already, yet are not at all the lefs eager for adding more to it; but will da almoft any Thing to enlarge, what they enjoy nothing from, except, as Solomon obferves, be* holding it with their Eyes"-, and he hath ob- ferved further, that the Eye is not fatisfied with feeing *^. Defires increafe continually, and Cares along with them. Such Acquifitions cannot * Ecclas xxxi. 8, 9, 10. ^ e^cI. v. ii. * Ecd. i. 8. Oomp. iy. 8. v. i«». really 176 SERMON VIII. really promote even their prefent Happlnefs; or fuppofing they could, yet if ufing unfair or low Arts to ferve their own Interefts be ex- cufable in the Wealthy, in whom it is that any Thing is inexcufable ? No Temptation is a Warrant for doing wrongs but to do wrong, without any Thing that deferves the Name of a Temptation, is exceedingly bad. And it cannot be Nature, but merely ah ab- furd Habit, wilfully indulged, that tempts Men to accumulate what they have no Need of. But though Riches alone render Eagernefs for more very blameable and unbecoming, yet Greatnefs added to them doubles the Fault. For exalted Rank abfolntely calls for the Ex- ercife of honourable Difiintereflednefs. And there are feveral Things, in Stridnefs, very lawful and honeft, which yet are beneath People of Condition ; who, as far as they can with any tolerable Prudence, ought ever to avoid the Shadow of a m.ean ikdicn 5 and leave no Room for the Imputation of being mifled by fordid Motives in any Part of Life. For who fhall fet the Example of refifting fuch Confiderations, if they give Way to them ? And yet what Sort of Example is there more needful SERMON VIIL 177 needful or more beneficial ? Not that People of Birth and Fortune ought to think themfelves above all Views, either of private Advantage or of due Recompence for their public Services* This, in many Cafes, would be a falfe and romantic Delicacy j unreafonably detrimental to themfelves and their Families, and produc- tive of no Benefit, but Harm, to the World around them. But in every Cafe, to ad: with a fteady Regard to Truth and Right and com- mon Good, and, without Hefitation, to prefer their Charadter before their Intcreft, when they interfere, is indeed the general Duty of all Men, but of the Rich and Great above all. Whoever violates it in private Life is almod fure to contrad: an Infamy, that will make his Gains a dear Purchafe. And in Affairs of a more public Nature the Guilt at leaft is the fame; often greater, as the Mifchief done, or however the bad Example kt, is more exten- five. 1 am verv fenfible how common it is for Men of Serioufnefs and Worth in other Refpeds, not to confider thefe Things as Mat- ter of Confcience at all, and accordingly to take ftrange Liberties in Relation to them. But a little impartial Ref]edion would foon (hew, that both Reafon and Religion prohibit Vol. Ill, M the 17^ SERMON VlIE the obflrufilng of ufeful Meafures by Oppofl>- tion, forwarding bad ones by Subferviv ncy, en- couraging Wickednefs or Worthleffnefs, depart- ing from Jaflice and Equity, for any felfifh or any party End whatever. Were even a general Good propofed to be ferved by it, Evil is not to be done that Good may corneal,., nor will any come from it that would not have been more effec- tually obtained, and longer, preferved, by other Means. And as for Good merely per-- fonal, whoever aims at that by Methods hurt- ful to his Country, whatever outward Ad- vantages he may get by it, will lofe all Title to Peace within. And it will be found, if not foon, yet, which is worfe, too late, that bis own Intereft, and that of his Pofterity, sre fo connected with the Intereft of the. whole, that all Advantages, made by a Be- haviour inconiiftent with it, will be truly un- certain Riches^ as the Text calls them ; will 7?2ake themfehes Wings andjiy away\ in the Time: of general Calamity ; or perhaps long before, in the preceding general Wickednefs, which, •be ha^h h- n inflrumental in haftening on:: and then Reproach and Shame will be, the only. Bortion left to him or his. But how righteous- ®- ? ■ . ■.ii. 8» ^ Prov. xxiii. 5. 6 foever SERMON Vill, 179 foever the Acquifition of their Wealth may have been, the Rich in this World have Need that a Charge be given them, 2. Concerning the Poileffion of it. In the Poffeffion alone, fome of them feem to have placed the whole of its Value 5 makirig literally, as Job expreffes it, Gold their Hope, and faying to the fine Gold, Thou art my Confidence g : and neither employing it to any Benefit of their own, nor of any one elie. Now keepincr a Heap of Wealth, merely for the Sake of keep- ing it, is an apparent Abfurdity. Keeping it^ merely for the Repute of having it, is a very low Inducement. And if laying up againft future Accidents be pretended, a moderate Store will fuffice for a reafonable Security, and nothing can fecure us abfolutely. Indeed the larger the Fortune, the more Room for Ac«* cidents, in one Part or another of it ; and the Lofs of a fmall Part will be as grievous to a Heart fet upon Riches, as that of a larger to another Man. Befides, whoever Hv^es only to the Purpofe of faving and accumulating, will be tempted by this ruling Paffion to a finful Negledt of the Poor and the Worthy among his Friends and Dependants, perhaps i Job XXXI. 24, M 2 among i8o S E R M O N VIII. among his Relations and very Children. For that important Obligation of providing for their own^ and fpecially for thofe of their own Houfe^ (on v/hich St. Paul, in the Chapter before the Text ^j hath laid fo great a Strefs, and which the Covetous imagine^ or pretend, they are fo faithfully performing) doth not eonfift at all in hoarding up for them as much as they can-, bot in beftowing upon them as much as they need. This not only the Context proves, and the Ufe of the original Word in other Authors, but the Nature of the Thing. Fc^ whoever is in Want of any Thing requifite, js evidently unprovided for, how much Wealth foever another may fay he keeps for him, whilfl he really keeps it from him. And when any one hath piade Provifion enough for thofe who peculiarly belong to him, to put them in a Wav faitable to their Condition, he can feldom be bound, and is not always at Liberty, to do more. The Care of them in- deed is the firft Demand upon him ; yet after this is fufficiently taken, and even while it is taking, there may be manv other moft equitable Claims 5 a d they are all of them intitled to a proportionable Regard by that general Pr^- ^ 1 Tim. V. 8. SERMON VIIL i8r ccpt of Reafon, as well as Scripture, Withhold not Good from them to whom it is due, when it is in the Power of thy Hand to do it'\ Some Oc- cafions prefent themfelves to every one, and frequent Occafions to the Rich and Great, on which extending Ad:s of Liberality far be- yond the narrow Bounds of a Family, is in- deed but difcharging a Debt ; which the Par- ticipation in common of human Nature brings upon us, and he that hath made us all of one Blood^ expeds we (liall pay. Nor will he fail to impute it for heinous Guilt, at the Day of Judgment; (as our Saviour hath given us awful Warning) if they whom he hath parti- cularly qualified for Works of Charity, and 'exprefsly appointed the Stewards and Dif- penfers of what he hath beftowed on them purpofely for that very End, fliall, in Breach of fo facred a Truft, confine to themfelves the Bounty which was placed in their Hands, that all around them might receive a proper Share of it. But fome of the higher Part of Mankind adventure to go ftill greater Lengths than this, to preferve the Poffeffion of what they have : detain from others, without Scruple, what even * Prov. iii. 27. ^ A«5ts xvii, 26 M ^ in i82 SERMON VIII. in legal Juftlce they are intitled to^ and de- fend themfelves againft the Demand of it, on the Advantage-ground of their Wealth, or their Rank and Station ; which render it often difficult and expenfive, fometimes impoffible for their Inferiors to obtain Redrefs. A moft ungenerous, diflioneft, tyrannical Ufe of the Prerogatives of their Condition ! Every ope muft fee it to be fo : and they, upon whom the Eyes of every one are fixed, fhould have no little Regard to this Confideration, amongft others that are ftill weightier. The Privileges granted by Law to fome were granted for the Security of the public Good, not the Patronage of pri- vate Oppreffion. And thofe, which others take to themfelves, of awing or ruining, by the Superiority of their Fortune or their Credit, fuch as prefume to think of recovering what is denied them, are contrary to the whole In- tent of Lav/ and of human Society. Not to fay, that whoever hath a Spark of true Great- uefs, will be defirous to put any one, with whom he hath a Controverfy, fairly on the J^evel for an equitable Decifion of it, and wiU fay, with EUhu in Job, If thou canjl afifwer me^ jet thy Words in Order before me, fland up. Be- hold^ SERMON VIII. 183 3&i97^, wy Terror fmll not fnake thee afraid^ neither floall my Mand he heavy upon thee ^ But perhaps thev vvil! plead, that the De- fnands, which they refule to fatisfy, are unjuft Impofitions. And without Qjieftion, if that be really and evidently fo, they not only are warranted to fland out themfelvei?, but ought to proted: others in doing it, as far as they ^properly can. But then, it is never allowable to make this Plea, without being fatisfied of its ^ruth; and Men cannot be reafonably fatif- fied of any Thing, concerning which they have not impartially fought for full Information^ and coolly confidered it. They may have en- tertained Sufpicions, they may have heard Re- ports, they may have received pofitive Af- furances, perhaps from the prejudiced, perhaps from the ignorant ; but thefe Things, with- out knowing Vv^hat the other Side hath to an- Iwer, are no Foundations at all to determine upon, in Matters of Property : where it fliould ever be obferved, as a general Rule, that though we are indeed concerned to inquire what De- mands are ill grounded, and reje6l them ; yet we are much more concerned to inquire what are well grounded, and comply with them. Our ^ Job xxxiii. 5, 7, M 4 Intereft iS4 SERMON Vlll. Intereft only is at Stake in one Cafe, and ofteiv a very fmall Intereft too ; bat our Honour and Confcience in the other. For whoever prefumes, in any Matter, to fay, he will not do what Juftice or Equity requires he fhould do, may in other Refpefts be a w^orthy Man, bnt in this he is very blaineable : and v/ere the fame Temper to influence his whole Conduct, he would be completely wicked. Indeed, to fay the Truth, unjuftly withholding Things is much the fame Crime as unjuflly taking them away. And \vhoever is in Reality, as well as Name, a Man of Honour, were it ever fo much in his Power, by his ov/n Au- thority, or the Complaifance of others, to pro- cure himfelf unequitable Profits or Savings, without any Poffibility of Controul ; will not endeavour, will not permit, that a Preference or Favour, injurious to any one Perfon in the World, fhall ever be (hewn him. He will check the Bafenefi of thofe who would pay Court to him by fuch vile Pradlice?, and ob- viate the Fears of fuch as apprehend they may difpleafe him by ading uprightly, v^here it inakes againft him. Far from contriving or defiring to be eafed at the Expence of thofe beneath him, he will require to be put on no SERMON VIII. 185 no better a Footing than other Men ; and to be charged with his full Share of the Burthens of Society, fince he receives his full Share of its Benefits. No Matter, that while he be- haves thus, others, and it may be thofe of his own Rank, will not fail to behave very differently, nor he perhaps to be a Sufferer by it. He will be content, if they pleafe to have it fo, that feeking and enjoying unfair Advantages {hall be their Charadter -, and re- fufing and defpifing them, his. But befides the Sins, which may be com- mitted in the getting or keeping of Wealth, there are 3. Others, committed too frequently in ufing it; which Perfons of fuperior Fortune and Rank muft be charged to avoid, and which undoubtedly the Text comprehends. For putting their Trujl in Riches , is juft as much the Defcriptlon of thofe, who place the Happinefs of Life in the Enjoyment of large Eftates, as thofe who place it in the PoflefTion of them. Nay indeed, as a very great Part of the antient Wealth confifted immediately in Plenty of thofe Things, which give Pleafure in the Con- fumption of them ; fo Yoluptuoufnefs, which furely the Apoflle woulrl not omit on this Occafion, i86 SERMON VIII. Occafion, was perhaps more efpecially defigned to be forbidden than Rapacioufnefs, or e;?:cef-' iive Parfimony. And it confirms this, that when our Saviour was cautioning his Hearers againft laying up ^freafure for thetnfelvesy inllead of being rich towards God; the Parable, by which he chofe to do it, was that of a Perfon, who having, as be thought, abundant Pro- vifion of good Things for many Tears, deter- mined upon it from thenceforth to fake his Eafe, eat^ drinks and be merry '^. Now thi« Man is the Reprefentative of a numerous Mul- titude, who agree mtirely in his genera] Scheme, though they differ horn each other in feveraj Particulars. Some truft in their Riches fo very inconfi- derately, that they truft there will never be an End of them, let them be fquandered as ex- travagantly as they will. So they fet out with gratifying themfelves in every Thing, and looking after nothings till, having been the Admiration of the Weak, and the Pity of the Wife for a few Years, and contribute to undo their Equals by their Example, and their Infe- riors by the Honour of employing and not pay- ing them 5 they are reduced from the Grandeur, *» Luke sii. 17 — 21* which SERMON VIII. 187 which they (liould not have affefted, to Diffi- culties that they need never have known. But they will feel them now the more feverely for their preceding Indulgences, and yet perhaps will be tempted to plunge forward, through Meannefs and Wickednefs, into deeper Ruin, inftead of retreating as foon as they perceived their Miftake : which laft if they would do, with an ingenuous Acknowledgment of it, they would deferve to be treated with much Tendernefs, as having erred only through In- experience, and thoughtlefs Levity, not ill Defign. Others, if they do not diffipate their Eftates in fo wild a Manner, yet ufe them principally to minifter to their Senfuality and Debauchery ; Vices, which Men of fuperior Fortune fome- how im.agine they have a Sort of Right to be guilty of: and Men of fuperior Rank behave, too many of them, as if they had no other End of their Being. Commonly they do fo in the Beginning of Life, and, in Truth, not un- commonly to the End of it. Yet it is evident, beyond Denial, that Reafon no more allows, and Inclination no more excufes, thefe Things, in the higheft of Mankind than the loweft; an4 were all Mankind to praftife them with- out i88 SERMON VIIL out Reftraint, there would be no living in the World. Indeed there is not any Degree of vicious Practice, but hath its proportionable Degree of Mifchief, to fome one or another, following it ; efpecially as one v.Tong Step leads on imperceptibly, and at laft, (as the Guilty are apt to think) unavoidably, to many others : and thus the moft harmlefs and beft- iiatured Vices in Appearance, produce per- haps the cruellcft Injuries. But the fatal Eftedls of fenfual Indulgences and diffolute Pleafures on the Healrhs, the Fortunes, the Ufefulnefs, the Reputations, the Peace, of thofe who give Way to them, on the Quiet and Profperity of Families, on the good Order and Strength of Civil Society ; are fo obvious in themfelves, fo often infifted on from this Place, and fo univerfally acknowledged, (how little foever the Acknowledgment influences Men) that there can be no Need to inlarge on them at prefent. And were they much lefs notorious than they are ; yet, fince God hath been pleafed to interpofe his peremptory Com- mands in a Cafe where furely he may ; and to deliver by exprefs Revelation fuch Rules for the Government of every Appetite, as his Infinite Wifdom faw to be fit; it behoves the greateft SERMON VIII. ,89 greateft of thofe, who prefume to tranfgrefs the Limits which he hath fet them, to con- iider well with themfelves what Plea they will make to him another Day for fo doing. That Nature prompts them to it, is not always a Truth; for their Excefles are often a Perver- fion, a Force upon Nature : and it is never a Juftificatlon, unlefs it be juftifiable for Men to do every Thing to which they are inclined : when yet they (hew perpetually, that they can, if they pleafe, curb their ftrongeft Inclinations of this Sort, on Motives far lefs confiderable than thofe of Religion. And for the remain- ing Excufe of general Cuftom, what is wrong for one to do is wrong for more ; and God will not difpenfe with his Laws, merely be- canfe a Number of his Creatures join to dif- obey them : befides that Perlbns of F^ank are bound, both in Honour and Duty, to fet the Example, not to follow it blindfold. Exam- ples of Vice they have fet, till thofe about them and beneath them have learned much more of it than their Superiors, I believe, wifh they had ; but they mud vvifli in vain, till they change their own Conduct. And indeed, the Men of Condition efpecially, have left no Room tor any of themfelves to make a dif- tinguifhed 190 SERMON Vllt tinguiftied Figure in Wiekednefs, withoiit becoming abandoned to the moft {hocking and pernicious Degrees of it ; nor hardly then. But by a virtuous Example they may be moft honourably lingular; for the Efteem of Good- nefs is ftili general, however rare the Pradlice be. And not only the fober Part of Mankind^ but the Bulk of the immoral, (though doubt- lefs more delighted with fuch as keep them in Countenance, and often poorly afFeding to ridicule others) yet, do, and muft, inwardly^ both refpefl: and envy the worthy few, who adorn exalted Rank by an uniform Regularity of Life, in the Midfl; of every Temptation to the contrary. Another very bad Ufe of Wealth, in which too many feem to place (if one may judge from the Vehemence with which they purfue it) no fmall Part of their Happinefs, is that of Gaming. Whence it arifes, that fo ftrangc a PaiTion fixes itfclf fo deep in the Hearts of fuch Numbers, is hard to fay; whether it be an abfurd Covetoufnefs, an unmeaning Fond- rci .or V 5tory, a groundlefs Perfuafion of fu- . y^^ or Mill, an idle Conceit of being favoured I ^"ortu le, or a wretched Longing to get rid at.) now of unwelcome Thoughts and tedious Hour?. SERMON VIIL i9f Hours. Whatever be its Origin, its EfFeds are moft fatal. That all Flay is at all Times, and to all Perfons, either unlawful or inexpe- dient, I would by no Means affirm. But that very often it is fo, cannot be denied ; and every one, who takes a Share in it, fliould con- fider ferioufly the Nature and Tendency of what he doth. If it inclines him to paffionate, and perhaps profane Expreffions ; if it in- wardly agitates his Mind, fours his Temper, or waftes his Spirits ; if it tempts him to any Sort or Degree of Fraud or Unfairnefs^ if it mixes him with Company dangerous or un- fuitable to him ; if it devours more Time than is confiftent with a due Attention to the Bu- finefs of his Station, public or private, or to the regular Order of his Family ; if it takes up any Part of the Time that ought to be fpent in religious Recolledion of his Ways, or other Improvement of his Soul at Home in Piety and Virtue ; if either by its direcfl and immediate, or any concomitant Expences, it leads him into Difiiculties and Diftreffes, that may lead him into Sin j if it confumes a greater Part of his Income than Juftice to his Creditors, the Duty of providing for thofe who belong to him, or of liberal Charity to every proper good. igz SERMON VIIL good Purpofe allows -, or if, without any dther Harm, it engages his Heart, and a Fondnefs of it grows upon him ; if it lowers his Cha- rad:er, and fo leffens his Ability of doing Good in the World : nay, fuppofing it doth him no Harm at all, yet if it doth Harm by his Means to others; if it brings the Worthlefs and the Wicked into Credit and Familiarity with their Betters ; if it intices the Well-mean- ing by Example, or forces them by falfe Shame, into doing any Thing, which either in itfelf, or in their Circumftances, is unlawful or unwife : in every one of thefe Cafes it is without Queftion very blameable. And who- ever impartially confiders how he fhall preferve himfelf clear from Guilt, as to all of them, will affuredly find it requifite either to abflain from Play intirely, or to reftrain it in every Refpedt to much narrower Bounds than moft Men do. For the Great have, in this Matter, as well as many more, trufted to their Riches fo indifcreetly, and negleded other Confidera- tions fo intirely ; and their Inferiors, down to the lowed of thofe that can call themfelves Perfons of Fafhion (and even beneath that Rank) have followed them fo thoughtlefly and wildly, that Play is become one of the prin- cipal SERMON Vlit. ig^^ cipal Sins of the prefent Age, is fpread to a De- gree that none of the former ever knew, and daily brings forth Fruits that many fucceeding ones may have Caiife to lament. But fuppofing Wealth be neither fpent ill this, nor any of the grofs Vices mentioned be- fore; yet if it be employed in miniftring to a Courfe of more decent and refined Luxury, or in fupporting fuch a Pomp of Life as nou- riflies Vanity and Pride, or in filling fo much Time with unprofitable Entertainment, that little Room is left in the Mind for Objeds of Importance : thefe Things alfo the Rich and Great muft be charged to amend. For thouo-h their Condition will permit Plenty and Elegance, Diverfions and Amufements, perhaps Dignity and Grandeur ; yet it will not permit their living to thefe Things, their being quite takeni up with them, and lofl: in them. For not only the Tranfition is too eafy from feveral innocent Pleafures to forbidc^en ones, and Expenfivenefs in any Way breeds powerful Temptations, bo'h to omit right ar.d to do wrong Things 5 but fuopofing thsf'" Dangers avoided, yet a Life devoted whcl'-y or chiefly to the Grati- fications of Senfc, th^ Enjoyment of Greatnefs^ ®r Indulgence of Trifles^ is not the Life of ^ Vol. UL N rational 194 S E R M* O N Vim rational Agent; lefs ftill of a moral and reli^- gious one ; but leaft of all of a miferable Sinner, who has fo very much to account for, and that fo- very ibon. And what our Account will end in, if we make it our great Bufmefs hers to delight ourfelve^, without looking further, St. Paul hath given us a ftrong Intimation, when he faith, they that live in Pkafure are dead whiljl^ they live"". Our Saviour too hath forewarned us at large to the fame Eurpofe, in that awful Parable of the rich Man, who,, being neither charged with Injuftice nor Debauchery, but only defer ibed as clothing himfelf in Purple and- fine Linnen^ faring fumptiioiijly every Day^ and receiving thefe as his good Thhigs, on which he placed his Heart ; did notwithftanding after Death lift up his Eyes in Tor??jent^ and petitioned in vain for a Mitigation of his Sen- tence " : an undeniably juft one upon all thofe who triiji in uncertain Riches^ or any Thing they can procure with them, inftead oi the living God, who giveth us all Things richly to enjoy. But this Part of the Text muft be referved for the Suhjt'd: of another Difcourfe. I would only obferve further at prefent, that our bleffed Lord hath cautioned us no lefs againft the Cares^ " 1 Tim. V. 6. * Luke xvl. i^-^^i^ than SERMON Vlli. 195 than the Pleafures of this Life ; and that his Reafon to avoid overcharging our Hearts with cither, is the moft forcible that can be ; left that Day come upon you unawares ^ Riches and Greatnefs no one thinks can fecure him from Death 5 but they can make many forget it as abfolutely as if they did think fo 5 and pleafe themfelves with the Imagination, that they have much Good laid up for many Tears, till, when they apprehend it leaft, their Soul is required of them "i. Therefore we fhould often call to Mind the Pfalmift's Admonition : They that truji in their Wealthy and boaji themfelves in the Multitude of their Riches, none of them can redeem his Brother , nor give God a Ranfom for ' himfelf that he Jhould live for ever, and not fee Corruption: ivhen he dieth, he Jhall carry nothing away \ his Glory floall not defend after him, Man that is in Honour , and underjiandeth not, is like the Beafs that perifo ' : like them in this World ; but will wifli in vaiu to be like them in the next, when all that have lived unmindful of God, the Kings of the Earthy (as St. John foretells) and the Great and the Rich and the Mighty, fiall hide themfelves in the P Luke xxi. 34. ^ Luke xii. 19, 20. ' Pf. xHx. 6, 7» 9» »7> 20. N ^ Densj 196 SERMON Vm. DenSy and in the Rocks of the Mountains ; and jhall fay to the Mountains and the RockSy Fall on us, and hide us from the Face of him that fitteth on the Throne, and fr^m the Face of the Lamb : for the great Day of his TVrath is comOy and who Jhall be able to fland ' ? 8 Rtv. vi. 15^16, 17,. SER-^ [ ^97 ) SERMON IX. I Tim. vi. 17, 18. Charge them that are rich in this Worlds that they be not high-minded, nor trujl in uncertain Riches ; but in the living God, who giv^etb us richly all Things to enjoy : that they do good^ that they be rich in good Works ; rc^dy to dijlribute^ willing to communicate. I Have already, in two Difcourfes on thefe Words, explained and enforced the two Cautions, which St. Taid requires that the Minifters of God's Word fhall give to Perfons of Wealth and Rank, againft the Sins, to which they are peculiarly liable. And now I proceed to the Duties, of w^hich he enjoins they fliall be peculiarly reminded. I. The firfl: is, to truji in the living God, who giveth us all Things richly to enjoy. After warning them againft placing their Happinefs in the Pre-eminences, the Pof- N 3 feffions T98 SERMON IX. feffions or Plqafcres of this World, it v/as very natural to dired them where they fhould place it: for fomewhere we muft. And his Pre- cept carries the P^-qof of its owa Fitnefs along with it. For the livhig Go^ muft have the greateft Power to reward our Truft, and he who giveth its all Things richly to enjoy ^ hath ^evvn himfelf to have the greateft Will alfo. All that we are, and have, and can hope for, proceeds from him, and depends upon him. Since therefore he hath made us capable of knowing this 5 Duty, Gratitude and Intereft, confpire to demand, that we devote our whole Being to him ; ufe what he hath beftowed on us agreeably to the Rules, which he hath pre- foribed, and for the Attainment of the Ends^ which he had in Viewj nor ever be fo abfurdly attentive to his Gifts, as to forget the Giver : whofe Bounty, the more largely we tafte of it, ought furely to infpire the warmer Love, And therefore the Rich and Great, on whom Providence hath conferred fo many diftinguifti- ed Benefits and Privileges, (of the Value of ^hich they feera in general highly fenfible) are bound, beyond others, to a moft affec- tionate Piety in return : and yet, is it not on |he whole vifibly true^ that thcfe of all others expref$ SERMON IX. 199 "expreft the lead Piety in the whole Compafs of their Behaviour. Too many of them fcorn to obferve or ac- knowledge any Rule of Condudl at all, unlefs it be Fafhion, worldly Advantage or Pleafure. A great Part of thofe who will own, and occa- fionally feem ^ealou-G for the Obligations of Virtue, or however of fome Virtues, manifeft very little Senfe, if any, of the Duties of Re- ligion. Some have never had the Condefcen- fion, or imagine they never had the Lei- fure, once to think of it : others have heard Objedions againft it, or at leaft have heard there are fuch 5 which, to prove themfelves no Bigots, they refolve to believe are unanfwer- able, without further Inquiry. And not a few, who are fully perfuaded, after a Sort, both of the Greatnefs and the Goodnefs of God, ftill are as abfolutely negligent of him, as if no Re- gard whatever were due to him for either. Yet, if we are to reverence Authority, and lov€ Mercy, and believe in Veracity, and be forry for Offences, amongft Men ; why are not all thefe Things unfpeakably more neceiTary in relation to our Creator ? Some Perfons, it may be, when they are prefled upon the Subjedt, will plead, that they are by no Means without N 4 inward 200 SERMON IX. inward Regard to God 5 though they cannot' fay, they give much outward Demonftration of it, in Ads of Worlhip. But how real, how deep, how pradical, this Regard is, they would do well to ailc their Hearts very care- fully : for he that fees their Hearts knows with Certainty ; they that fee only their 'Lives, can form a ftrong Prefumption : and no one will ever be a Gainer, by attempting to deceive either God, or Man, or himfelf. But fuppofing them fincere, what Reafon can there be, why Refpedl to God fhould not be paid outwardly, when Refpedt to every Su- perior befides is ? For furely his knowing we have it, is no fufficient Reafon for omitting to cxprefs it : fince vifible and ftated Ads of Homage to him appear notwithftanding, both from Pveafon and Experience, highly requifite, to preferve and flrengthen a Senfe of Religion in our own Minds, and to fpread it in the World. Or could we have doubted of this otherwife ; yet, when he hath exprefsly re- quired himfelf to be worrtiipped, both in pub- lic and in private, what Pretence have we to a Shadow of Piety, if we either difobey or think meanly of that Command ? And they among the Great, who negled to honour God, dlfcerii 6 ■' ■ very S E R M O N IX. 201 very clearly the Neceffity, not only of their In* feriors paying Honour to them, but of their paying Honour to Perfons that are a little above them : . and would think the Excufes extremely frivolous in their own Cafes, which they are determined, fhall be good and valid in his. What can this Inconfiftence mean ? Surely they do not think it beneath them, to fall down and kneel before the Lord their Maker % while they can bow fo very low to a Fellow- Creature, perhaps a worthlefs one. And yet really, the Manner, in which they fometimes fpeak of Religion, looks a good deal this Way.* I mean, when they own its Importance to keep the Vulgar in order, and their Obligation to at- tend on its Exercifes confcientioufly, for that Purpofe ; but intimate, that fome how or other they themfelves are exempted. Now the Dif- ference in the Eyes of God, between the higheft and lowefl: of Men, is as nothing : and jf any Part of the World hath Need to be re^ ftrained by the Ties of religious Duty ; the upper Part, being the leaft fabjed: to other Reftraints, hath the greateft Need : nor can it be rnore ^heir Intereft, that the reft of Mankind {hould have a Senfe of Piety kept up amongft them ; » Pr, xcv, 6, than ^02 S E R M O N IX. than it is the Intereft of the reft of Mankind, that the Great fhould. But if this were otherwife, they jnay depend upon it, that if they will flight Re- ligion 'y fuch as fee them do fo, will not be in- fluenced by them to refpecfl it. And therefore all the Choice they have is, either to ihew fomc Regard to its Precepts themfelves ; or to be content, that their Families, their Dependants, and the World about them, fliall have none. This latter is the Refolution, that many feem to have taken : what will follow from it, hath been already felt too much ; and if they go on, Vill be felt continually more. But God grant, they may rather fee, before it be too late, both the Wickednefs and the Folly of throwing off that Reverence, which is fojuftly due to him., whofe Laws are, every one of them, Provi- iions for our temporal Happinefs in this World, as well as our eternal Felicity in the next. Men of Rank and Fortune, have a much greater Concern in the Welfare of Society, than others ; and therefore are more bound in Point of Prudence to fupport Religion : they have a much greater Ability of doing it, and are particularly intruded with it, and therefore are more bound in Point of Con- fcience. But what completes their Obliga- tion^ SERMON IX. 203 tion, in both Refpefts, is, that if they negledt it, the Endeavours of others will, humanly fpeaking, be all in vain. There may be feme Hope, even for a wicked Nation, while the Fear of God remains in any confiderable Num- ber of the wealthy and ruling Part of it : but when they once come to be throughly cor- rupted ; then every Thing is ripe for Ruin. And therefore the Prophet Jeremiah^ after com- plaining very pathetically, of the Sinfulnefs and Impiety of the Bulk of his Countrymen, ftill thought there was one Refource left. But when he found, that thofe of high Condition were as bad or worfe, than the reft 3 he imme- diately gives up all, and pronounces their De- ftrucStion. I faid^ (fpeaking of the common People) T^befe are poo7\ they are fooliJJj-y they know 7tot the Way of the Lord, and the Judgment of their God, I will get me unto the great Men^ and will /peak unto them : for they have known the Way of the Lord^ and the "Judgment of their God. But^ thefe have altogether b?'oke7i the Toke, and burjl the Bonds, Wherefore a Lion out of the Foreflsfhall tear them^ and a Wolf of the Eve- ning fhall fpoil them ; a Leopard fhall watch pver their Cities ; — becaufe their Tranfgrejfons are manyy and their Backfidings are increafed ^. *> Jer. V. 4 — 60 But 204 SERMON IX. But it is poffible for us to keep up a fufiicient Profeffion of Religion, to fecure both public Order and domeftic Tranquillity j yet by no Means have a fufficient Stuk of it, for obtain- ing eternal Life : and what will the former avail us without the latter ? It is not a merely prudential and political Piety ; it is not one, that will only form our Behaviour into an outward Regularity, or afFe hi is probable, he purpofely referved to the lafl Pkce,5 becaufe his doing it, (befides its being the Completion of a Prophecy) was, though not a Miracle, &s the reft were, yet a Angular Proof, both of the Humanity of his Temper and Dodrine, and of his Difintereftednefs too. For this Method was incapable of doing him Service, and in Fadl did him no fmall Preju- dice with thofe, who had the Power of that Nation in their Hands. The Jewi(h Teachers and Rulers, who were the fame, kept the com- 'jTion Sort at a very great Diftance; and on that, amongft other Accounts, were highly reverenced by thern. The Familiarities there- fore, to which Jefus condefcended, immediately fet all thefe againft him ; and furnifhed them with an Opportunity of reprefcnting him and his Diiciples as equally contemptible. Thus, when their own Officers, (whom it feems his Difcourfes had ftruck as powerfully as they did the reft of the Multitude) could not help ap- plauding him before their Faces, Never Man [pake like this Man \ their Anfwcr is, Have any 220 SERMON X. of the Rulers^ or the Pharifees^ believed on him ? This People, ivhich knoweth not the Law, are curfed^. But indeed the humble and unbiaffed Minds of the Illiterate are much better Judges of Truth, when propofed to them, than fuch as are blinded with learned Prejudice, worldly Intereft, or fenfual Pleafures. To the former -therefore principally our Saviour vouchfafed his Inflrudions, grieving to fee them fcattered 'ii broad, as Sheep having no Shepherd *" ; and they, receiving his Dodlrine into honeji and good Hearts^, became in great Numbers his Fol- lowers : and at firfl were almoft the only ones he had. For St. Luke tells us, he lifted up his Eyes on his Difciples and faid, Blejfed be ye Poor, for yours is the Kingdom oj God ^ The Gofpel indeed makes all blefied who receive it, both by its ufeful Precepts, and its gracious Promifes ; yet the Poor efpecially, as they have moft Need of thofe Directions and Sup- ports in this Life, and x^Lfiurances of Happinefs in the next, which it communicates. But then, to receive them, they mull be not only poor, but his Difciples. It is not being in a low Condition, but being virtuous and pious ^ John vii. 45 — 49. '^ Matth. ix. 36. ^ Luke viii. 15. ^ Luke vi. 2c. in S E R M O N X. 221 in that Condition, that intitles Perfons to God's Favour, as it is not b:-ing wealthy and great,, but making an ill Ufe of Wealth and Great- nefs, that provokes his Difpleafure. So that the Happieft or the Wretchedefl here, may, according as they behave, be infinitely more happy or wretched hereafter. Our Saviour therefore, we find, in St. Matthew, expreflTes himfelf thus: Blejfed are the poor i?i Spirit ^^ they, whofe Difpofitions are fuited to their mean Circumftances, reafonable and refigned, lowly and fubmiflive. ^-:'::^ Preaching the Gofpel to the Poor compre* hends therefore, of Neceflity, inflruding them in the Duties, as well as the Comforts, be- longing to their State. And as our Lord and Mafter did both, fo fliould his Minifters. The Duties of the Rich and Great I have lately recounted, and preffed upon them, very freely, from this Place. And nuw, I hope, you, that are the inferior Part' of the World, will pa- tiently bear, in your Turn, the fame well- meaning Plainnefs of Speech that your Betters have born ; and make the proper Ufe of it^ as God grant them to do. Under the gene- ral Term, Poor, is contained a confiderable ^ Matth. V. 3. ;■ Variety 2^2 S E R xM O N X. Variety of Degrees j each therefore Ihould apply peculiarly to themfelves the Precepts that peculiarly belong to them, and take no Offence at the reft. Of fuch as are common to all, they may all reap the Benefit ^ and the Higheft may receive fome Admonition from what is faid to the Lowed ; as it will contri- bute to regulate, not only their Way of think- ing and behaving to their Inferiors, but their Temper and Condudl in other Refpefts. For to be poor in Spirit^ a very different Thing from Mean-fpiritednefs, is incumbent on the Wealthieft and the Nobleft. I. The firft Duty to be enjoined you, is, Contentednefs in your Poverty. A hard Say- ingj you will be apt to think, when fcarce any one is contented in the Midfl of Riches and Honours. But the Difcontent of fuch, you will own, is without Reafon. And if it can at all arife from mere Humour, without any Thing in Fadl to juftify it, poffibly yours may be unjuftifiable too. In order to try then, whether it be or not, let us confider what Ground for Complaint you can alledge. That fome fhould have greater Plenty than ©tfaers, is no more a Hardfhip, than that fome fhould have better Health or Underftandings, or SERMON X. 123 or longer Lives. If there could be a Claim of Right to any of thefe Things, all Men would have an equal Claim ; but as they are intirely the free Gifts of God, he may certainly give them in what Proportion he plfeafes. He hath made fome Orders of Beings, as we fee with our Eyes, much lower than the loweft of Men j he hath made others, as we are taught in Scripture, much higher than the higheft of Men : and doubtlefs he could have made thein unfpeakably higher than they are. If then any Part of the Creation may complain of mere Inferiority, every Part may complain without End. If any Part rnay complain merely be- caufe it fujffers fomething, no Part, that we are acquainted with, is exempt from all Suffering. And amongft other Evils, why may not God permit fome to feel Poverty ? Indeed, without perpetual Miracles, how can it be prevented ? For fuppofing Equality of Circumftances were to be eftablifhed at this verv Time, it could never fubfift. One Per- fon would be induftrious and prudent, and mend his Affairs ; another, negligent or inju- dicious, and ruin them. Now that each fl:iould p iTefs for his own, what his own Care and Labour 'hath acquired, is no more than flridt Juftice; 224 S E R M O N X. Juftice ♦, that what each dies poffefled of, fhouid defcend to his own Children and Relations^ preferably to others, is furely but reafonable. And yet from hence will of courfe follow, by Degrees, all the Wealth, and all the Poverty, that we now fee. The firft Chriftians indeed at yerufalem had all their Pofleffions in common g 5 but this neither appears to have been their Pradice any where elfe, nor to have lafted there, nor to have been defigned to laft, nor to have been more than a voluntary Agreement. For St» I'eter tells Ananias and Sapphira^ that they needed not, unlefs they pleafed, either to have fold their Land, or put any of the Purchafe- money into the common Stock ; but that pre- tending they had put it in all, (which intitled them to a Maintenance) when indeed they had fecreted a Part, and how large a Part we know not, was an impious Fraud ''. Community of Goods therefore was no Command then ; and very foon after we find, in the New Teftament, the Diftindion of Rich and Poor eflabliflied and allowed every where amongft Believers. Nor can the deftroying of it be attempted, without the mod dreadful Injuftlce, Confuilons, 2 Acls ii. 44, 45. iv. 34, 35. ^ Ads V. i — 4. and S E R M O N X. 225 dhd Mifchiefs in human Societv ; nor could the x^ttempt fucceed. And even fuppofing every one were to agree in the Scheme, who can fay what would follow upon it? In all Likelihood, fo univerfal a Negledt of Induflry, that but few of the prefent Conveniencies of Life would be provided ; and perhaps Man- kind in general would be more deftitute than moft of the Poor are now. If then there mu(t be high and low in the World, why is it harder that you (Tiould be of the latter Sort than that others fliould ? Were they in your Place, ought not they to be con- tent ? And if fo, why ought not vou now ? It may be, notv>d^hilanding the different Ap- pearahccs you make, the Difference of youf Happinefs is very fmall ; or pofiibly you have the moll:. The Pleafures, for which you envy the Great, are ufually very taftelefs to them ; and would be fo to you very foon, if you were in their Place. Then, amidfl: all that they feem to enjoy, you little know what many of them fuffer, and how much of it they fuffer from being in the Station they are. You will fny indeed, that the Inconveniencies you feel you cannot avoid -, wheieas, if they feel any, it is their ovvn Fault. But, in Truth, there are Vol. III. P Dlf- 2z6 SERMON X. Difqulets, belonging to their Rank, from which yours is exempt. Or allowing it to he their own Fault, what follows ? Why, that your Sufferings proceeding from God's Providence, if you behave well under them, you will be rewarded for them ; and theirs, proceeding from their own wrong Conduct, without Re- pentance they will be punifhed for them over and above. And who can tell, but were you in the fame Situation, you might fall into the fame Faults ? Power and Rank and Leifure and Plenty may indeed be ufed .to excellent Purpofes > but prove commonly, in Fadl, fuch ftrong Temptations to the worll: of Sins, that a Station lefs expofed to Danger, and which obliges you in feveral Refpedts to behave only as all Perfons ought to behave, may be the greateft worldly BleiTing you could have had ^ even though it were accompanied with much more grievous outward Difadvantages than it is. But indeed fome of thofe Difadvantagcs confiii in mere Opinion and Fancy. vYou are mifcrable, bccaufe you think yourfelf poor ; at the fame Time there are thofe, who, if they were but in your Condition, would be happy^ for they would think themfelves rich. And the very Perfons, whom you envy, becaufe they are S E R M O N X. ^27 are above you, it may be are pitying them* felves all the while, becaufe others are abov^ them. This, you fee, is only Fancy and Folly on both Sides. But as to more real Inconveniencies. Jufl: in the fame Manner, that Cuftom makes a Life of Pleafure infij3id to the Greats it makes a Life of Labour and HardlLip tolerable and comfortable to their Inferiors ; unlefs they fet their own Minds to make it otherwife. In- deed when Perfons are reduced, from Eafe and Affluence, to take Pains and feel Straits 5 this 5s a Burden much heavier. But even then^ Reafon and Time, and efpecially Religion, will teach you to fupport it very vvelh If it pro- ceed from your own Fault ; you have little Caufe to refine, and an ufeful Admonition to karn more Wifdom. If from God's Difpofal of Things, his Juftice and Goodnefs will, fooner or later, amply recompenfe you for ic ; and all his Servants will have Compaflion on you, and help you, in the mean while. The Exhortation therefore is very reafonable : Fe^r not, my Son, that we dre made poo?- ; jor thou hajl muck Wealthy if thou fear Go J, and depart f'oni all Sin, and do that ^lohich ispkafmg in his Sight '\ ' Tcb. iv. ?K P ?, What- 228 S E R M O N X. W/oate'ver is brought upon thee take cheerfully > and be patient, 'when thou art changed to a low EJ]ate^\ But fuch as are born to that Edate, may, for the moft Part, be very happy in it, if they will. And fo many of them are vifibly fully as happy as the reft of the World ; that the Defed: muft lie in their Temper, not their Ciicumftances, if others are unhappy. When indeed any uncommon Difficulties befall them '- when they have numerous Families, and per- haps little Employment; or when old Age dif- ables them from workings or Sicknefs calls for Relief, which they have not the Means of procuring; then their Cafe is very grievous; and all, who know it, fliould be tenderly af- feded, and afTift them plendfully. Bat even at fuch Tim.es of Diftrefs, they fr.ould recol- left, that their Superiors are by no Means in- tirely free from the fame Uneafineffes. Perfons of confiderable Rank often find it hard enough to bring up and provide for a Number of Chil- dren decently : and when Infirmities and Dif- eafes attack the Wealthieft, though they may have better Advice and Accommodations than others, yet thefe Things are not able to lighten the Burthen near fo much, as they that want ^ Ecclus ii. 4. them S E R M O N X. 229 ■them imagine. And whoever hath Health ; which the common People that Hve regularly, rhave the mod of; and a good Confcience, which all may have that will ; feldom ni^eds to be miferable on Account of his Circumflances. Health, faith the wife Son of Sirach, is above all Gold : and a ftrong Body above infinite Weahlu There is no Riches above a found Body : and no yoy above the Joy of the Heart K Thefe Comforts therefore you flh.ould value as they deferve: you fhould refle»fl: alfo, that of every natural Gratification, which God hath provided for Man, (and all the artificial ones are trifling in Comparifori) he hath provided you a good Share. You can behold the Light of the Sun, breathe the Frtfimefs of the Air^ enjoy the Beauties of the Seafons, rcliili your Food, and be refreflied by your Sleep, as well as the greateft Monarchs on Earth. The higher and focial Pleafures too, of kind Affec- tions, real Friendfiiips, frank and chcarfj! Con- yverfations, are as much within your Reach, as they can be within any one's^ if not more. And if your Rank be not an hor=ourable, it is however a ncceffary one : and proper Care, to do the Bufincfs of it ficilf.illv and diligently, ^ Eccius XXX. I 5, J 6. P 3 " will 230 S E R M O N X. will and muft, and you cannot but be fenfible does, make you regarded and fought after by your Betters, On the whole therefore, even the Poor have fufficient Caufe, not only to be content, but thankful to Heaven, for its Good- lie fs to them. Still the Straits and Hardn:iips of fome of them, though God's Help makes the word fupportable, may leave them fmall Reafon to be fond of Life. But fo may the Pains and Sorrows of the Wealthieft. And even this Situa- tion affords you one Advantage, that you will have lefs Inducement to regret the Approach of Death ; may deuch your Aftedions with- out Relud;ance from a World, the Enjoyments of which are fadly embittered to others by the Thoughts of leaving it ; and comfort your- felves with the Profped: of going to that Place, %vhere the Weary be at rejiy and the Servtiut is free from his Majler^''\ O Death, how Utter is the Remembrance of thee to a Man that liveth at Reji in his PqfJe/JionSy that hath Profperity in all ning!, I Bttt acceptable is thy Sentence to the Needy, and to him that is '■escxed with all Things ". Yet vi/tre Deliverance from prefent Evils by future endlefs Infenfibility the Thing hoped « Job ill. 17, iQ. ' ''■ F.ccliis xli. r, 2. for. S E R M O N X. 231 for, this would be a melancholy Relief. But Reh'gion fets before us an infinitely brighter View of Things : afluring us, that God kath chofen the Poor of this IVorld, rich in Faithy and Heirs of the Kingdom, 'which he ha:h fromijed to them that love him ^ Here the; 11 is the ftrong Confoiation, thai on however bad a Footing any may be, in their temporal Concerns, we are all on a Level, as to oar eternal Interefls : or, if^ there be any Dif- ference, 'tis in Favour of the fuffering Part of Mankind. Blefjcd are they that mourn : for they jfljall be comforted ^ But, admitting that there is by no Means any Ground to complain of God, the Poor will al- ledge however, that they have Reafon fre- quently to complain of their Fellow-creatures, the Rich and Great, for {hewing fo little Re- gard to them in their Neceffities. And far from denying this, it is our Duty, who are Mini- fiers of the Gofpel, to plead it for them, and excite others to abound more and more in ten- der Compaffion and Liberality towards them. But then, whilfl: we endeavour, on all Occa- fions, that due Care may be taken oi yon who ^re Poor 3 we muft remind you, not to be in- ** James ii. 5. p Matth. v. 4. P 4 fenfible ^32 S E R M O N X. leniiblc of what is done, nor to require more than is reafonable. And here, in the fiifl Place, all the common People of this Nation ought to efteem it an unfpeakable Bieffing, that they live in a Land of Laws and Liberty -, where the Meanert: is protedcd from the Op- preffion of the Greateft, to a Degree, that would be incredible in moft Countries. For too many Countries there are, in which your fmall Properties, your whole Dilpofal of your- . felves, and your very Lives, would be fubjed: tp the Will of arbitrary Mafters : and you would neither dare to fpeak a free Word, nor even to worfnip your Maker in the Way that your Confciences direct you. Surely then your Condition reqisires of you, great Thankful nefs, not only to God, but to your earthly Supe- riors, who allow and preferve to you fuch valuable Privileges ^ and great Refpedl, in your Manner, both of behaving towards them, and thinking of them : which is very ill fliewn by murmuring againfl them for Things, that you cannot be Judges of, and in all Likelihood are utterly nvifinform.ed about. But farther: the lo weft Part of the Poor, in particular, ll^ould confider, what ample Pro- vifiun for their Wants is made here by Law; fuch SERMON X. 233 fuch as no other Nation upon Earth hath eftablidied : what noble Foundations, for their Relief under Sicknefs or Accidents, and for the Education of their Children, private Charity hath laid : and thefe Things fcould difpofe them to a better Opinion, both of the Comforts of their own Condition, and of the Goodnefs of thofe, to whom they are owing. If ftill you are any of you in Diftrefs, recol- left, whether your own Mifmanagement hath not been the principal Occafion of it ; and lay the Blame, which you ought, upon yourfelves, before you lay any upon others. However, even in this Cafe you are to be relieved -, but not fo liberally, as if you had deferved better. Confider too, whether even now you are not able to get or to fave more than you do : and remember that no one is bound to give you, what your own Diligence and Frugality would fup- ply you with, if you pleafed. But fuppofing your Want, and your Merit, as great as pof- fible ; it is not every one, to whom you apply, that can do for you what you imagine. Un- doubtedly the Rich are often hard-hearted : but perhaps the Poor, are full as often, im- moderate in their Expedations, and unjufl: in flieir Cenfures. You do not know, what Sums Peoo'e 234 S E R M O N X. People are able to give in Charity : for^ in all likelihood, you are neither well acquaint- ed with their Incomes, nor the various Der mands that there are upon them, of other Sorts : which lafl may eaiily be greater, than you can well apprehend. Befides, you do not know, what they do give in Charity. That which they refufe to you, or your Acquaintance, they may beftow, and perhaps much more, on others, who poflibly are full as proper Objefts, whatever you may think. And I doubt not, bat many a good Man is frequently curfed, for denying a Trifle to a clamorous publick Peti- tioner; who hath been largely and willingly bountiful to private Diftreffes, perhaps but the Hour before 5 and it may be, doth more Service by his prudent Choice, than his liberal Diftribution. We ought not indeed to pafs over any of the Poor, from Partiality or Penu- rioufnefs ; but give to every one that ojketh % fo far as our Circumftances permit us, and the End of giving, will be ferved by it. But as giving to fome would do Harm, and we cannot give to all enough to do them Good, Charity itfelf forbids us to interpret this Precept in the Fulnefs of its literal Extent. Yet God forbid, 9 Luke vl. 3o» that SERMON X. 235 that any fhould feek a Pretext for relieving few or none, becaufe many are undeferving, and they cannot relieve every one. Such a Plea will not excufe them in the Opinion of Men here ; much lefs in that awful Judgment here- after, when the Rich and the Poor fliall tiieet together before the Lord, the Maker of them all\ But as the Wealthy (hould not contrive to evade Almfglving, fo the Needy fhould not be for- ward to fufpeft them of it ; but refolve to Judge nothiug before the Time, until the Lord come, who will make majiifeji the Counfels of the Heart \ One Thing more, to be obferved by you in Favour of your Condition, is, that God hath not left you to depend folely on the Piety and Charity of the Rich ; hut provided, that their Love of Gain, their Vanity, or their Luxury, fhall be made what they do not defign them for, the Means of doing fome Good to their In- feriors, by employing them; as well as much Harm, by fetting them an ill Example. More Good might be done indeed, and all the Harm avoided, would they adt from the Principles they ought. For the Follies and Vices of one Part of Mankind, are far from being the proper Method of maintaining the other. But T Prov. xxii. 2. s , Qq^ \y^ ^^ however, 236 S E R M O N X. however, it is a remarkable Inftance of the Kindncfs of Providence, to have ordered Things fo, that they who mean you little or no Service, fhall do you a great deal : and con- tribute, without thinking of it, to make your Condition comfortable, while perhaps they are making themfeives wretched, both in this Life and that which is to come. Upon the whole then it appears, that you have no Ground of Complaint againft God; and m.uch lefs, perhaps than you imagined, againft Men ; that your State hath many. Com- forts belonging to it ; and ufually not many necelTary Sufferings, beyond what others feel. But when any of you have the moft, only do your Duty faithfully and prudently, and you may compofe your Minds with a full Affu- rance, that at length all (hall end well : Tour light JlffuBions, which are but for a Moment y fiall work for you an eternal Weight of Glory \ in the next Vv^orld : and in this, as God hath enabled you to bear them hitherto, he will doubtlefs enable you to bear them flill ; nay, perhaps lighten your Burthen when you lead think of it. For the Poor floall not ahvay be forgotten : the patient Abiding of the Meek fcall ^2 Cor. iv. 17. not S E R M O N X. 237 not periJJjfor ever ^ The Eye of the Lord is upon them that fear him^ on them that put their Truji in his Mercy ; to deliver their Soul from Deathy and keep them alive in the Time of Famine "". Triiji in the Lordy and do good : fo fJmlt thou dwell in the Landy and verily thou floalt be fed"". Some Means or other Heaven will point out to you, to prevent your falling into the utn^oft Ex- tremities. Providence is your Security : the greateft Perfons on Earth have no better. Without a Tide to God's Favour, no one can be happy ; and with it, no one needs be mifer- able. • For whether a Man be richy or poor ; if he have a good Heart towards the Lordy he fljall at all Times rejoice, with a cheerful Countenance ^. ^ Pf. ix. 18. * Pf. xxxiii. 18, 19. ^ Pf. xxxvii. 3. >' Ecclus XX vi. 4. SER- [ 239 ] SERMON XL M A T T H. XI. 5. — And the Poor have the Gofpel preached to them^ ON E principal Mark of true Religion is its Tendency to make Men firft good, then happy. Precepts of Piety and Virtue, unat- tended with Rewards, will always be inef- fedual : and Promifes of Rewards^ independent upon Piety and Virtue, muft of Neceffity be falfe. Chriftianity therefore comprehends both, and propofes them equally to all Mankind : requiring Obedience from the Greateft, as a Condition of God's Favour \ and offering eternal Felicity to the Meaneft, on Performance of their Duties. For this Reafon I have lately fet before you the peculiar Duties of the upper Part of the Vi^orld, and have lince proceeded to 2 thofc 240 S E R M O N XL thofe of the lower. The only one of the Littery which I have hitherto mentioned, is, that they be content with their Condition ; and neither murmur at all againft God, who never gives them Caufe ; nor complain of Men more than thev have Caufe ^ nor be deje(fLed in their own Minds ', but compofe and fupport themfelves by attending to the Comforts of the State they are in, as well as the Inconveniencies of it. V/ith this I chofe to begin, and to infift on it largely, becaufe, when once the' Poor are con- vinced, that they may be happy, they will naturally and cheerfully endeavour to become fo : for which End they mud learn, 2. To be humble : a Virtue clofely con- nedled with the former. For as Pride is ufually the Origin of Difcontent ; fo Difcontent in Return nouriflies Pride; till after thinking fallely their prefent Situation' too bad for them, Men come by Degrees to think hardly any fufiiciently good. Now all may find great Reaiba for Humiliry, on viewing the ImperfecStions and FraiUies of human Nature in general, and their own in particular : but the Poor have addi- tional Subjedls of Mortification to refledl on 5 they fee and feel themfelves inferior to moil: around them, dependent probably on fome for their ' S E R M 6 N XL ^4i tb^ir Livelihood; and are excluded from the Poffibility of many Improvements and Advan^ tages, which others enjoy, flill this is no Ground for Diflatisfadion. For that feme are ia a better Condition, cannot really change theirs into a worfe. It remains, ootwithftanding, juft what it would be, if none were better. And making Comparifons only to difquiet yourfelves, is great Folly. But making them, to learn from that Inferiority in which you are placedi a fuitable Way of thinking and behaving, is {q needful and fo obvious a Le'ffon both of Wif* dom and Duty, that negieding it is inex- Cu fable. Thofe Minds muft be grievoufly hardened in the Wrong, that can have no Imprcflioii made on them by fuch peculiarly ftrong Calls to be modefl: and fubmimve. Nor will , this prove a lefs unhappy Difpofition, than it is a faulty one: but, in all likelihood, you will fuf- fer more from the abfurd Haughtinefs of your Temper, than all the Flardfliips of your out- ward Circumftances put together. Inftead of efteeming or pitying you, the World will dif- like and fcorn you. For the Son of Siracb ex- preiTes only what every one in fome Meafurc feels, v;hen having faid, th?re Sorts of Men my Vol. III. Q_ /W 242 SERMON XL Soul hateth^ and I am greatly offended at their Lifcy he puts down in the firll Place, a poor Man that is proud ^, Pride in thofe, who fliould be the fartheil from it, is extrennely dilguftful, even when it is harmlefs : but ufually It leads on to infolent Behaviour. " Now In- iblence to Superiors may produce unfpeakable Mifchiefs to you ; but will always produce Ibme : and though it be confined to your Equals or Inferiors, wil! be the Source of per- petual Uneafinefs, as well as Guilt. Yet I am afraid it is exceeding common for the lower Ranks to ufe thofe, who are but a little be- neath them, with fuch Contempt and Harfli- iiefs as they feldom or never experience from the highelT; above them > and would nofi think it tolerable, if they did. But furely then ■you fhould be willing to give the Treatment^ you expedl to receive : and feeing, as you mufl, how well Condefcenfion becomes your Betters ; think how ill, Afiaming and Over- bearing becomes you. But fuppoling your llaughtinefs injurious or difpleafing to no one elfe, it- will be greatly detrimental to yourfelf. You have formerly been in good Circumftances ' perhaps, or you are defcended from a good ^^ ECCIUS XXV. 2. Family • S E R M O N XL 243 Family ; and therefore you will not bring down your Heart to your prefent Condition, But what follows from this ? Only that ftruggling under the Yoke makes it gall you the more ; and you are ten Times uneafier^ than you need to be : whereas would you but accommodate your Spirit to your Station 5 you would foon be fenfible, that with Men as well as God, he that humbleth himjelf fiall be exalted ^ : You would enjoy, in this World, a peaceful Com- pofure of Soul ; and in the next, that Bleffed- nefs, which is referved for the Meek and Lowly. But of all Sorts of Pride in the Poor, the ftrangeft and moft pernicious is that, which tempts not a few of them to imagine, they are of too much Confequence to do any Thing for their own Maintenance, Indeed when they have formerly been of good Rank and lived ia Plenty, efpecially when their Fall from it I8 not owing to wilful Sins or Follies^ it fliould be the Endeavour of their Relations and Friends to provide for them, in fome Degree, fuitably to what they once were. But if fuch as arc efpecially concerned, either cannot or will not do this, there is little Room to expedt^ tha; b Matth. xxiii. la, Q^ ©then ^4^ S E R M O N XL others {hculd contribute enough towards it to be effedual. And therefore the unhappy Per- fons vvhofe Cafe it is, unlefs Providence raife them up fome unlooked-for Stipport, fink down of Ccarfe to the Level of the common Poor r and it cannot be more the Duty of the charitable to help them, than it is theirs to- help themfelves by any Sort of honeft Employ- ment,, for which they are qualified. Once Heaven had placed you in a higher Sphere ^ now it hath reduced you to a lower : the Occu- pations of the latter are as much incumbent upon you at prefent, as thofe of the form.er were l>efore : and your Attention to them will be as ampply rewarded by the Difpofer of all Things. You muftr fupport yourfelf, either by virtuous Diligence, or by vicious Courfes. The latter nothing can juftify : the former, in whatever way you are called to exercife it, will be no Reproach, but an Honouf to you. And the Rich and Great, far from rejedling ^nd dif- owning their poor Kindred or Acquaintance^ for condefcending to any ufeful Bufinefs, when Neceflity requires^ ought to encourage and ap- plaud thera. For it is an excellent Mark of a right and good Mind, that they raiher chufe to u'ork ^ivitb ^ietnefsy and eat tkeir S E R M O N XL 245 own Bread'' ^ than importune others, or kad themfelves into Temptation. And indeed the Temptations, arifing from Poverty and Diflrefs, are io very dangerous to thofe who have Hved in AfHuence and Credit ; that as foon as ever they find Difficulties coming upon them, (if they have any Regard to a good Confcience) they muft immediately reduce their own Ex- pences, lower the Appearance and Expeclar tions of thofe who depend on them, and fo condud every Thing, as may leaft expofe them to the Hazard of ading am.ifs, and befl: fecure them an honeft Subfiftence. For, wliatever *a falfe Honour may fugged to the contrary, Bctte?^ is he that laboiireth, and ahoiindeth in all mngSy than he that boafieth himfelf and wajiteth Bread \ The Mention of this Matter hath led me infenfibly to a 3d Duty of the Poor, and a very important one, that of Induftry ; to which Humility. will gready incline them, nor will Contentment be at all inconfiftent with it. For a principal Reafon why the Poor may be juflly contented, is, that by Diligence they may go on very com- fortably i and their being well enough fatif- fied with their prefent Situation is no Manner <= 2 The^'. iii. 12. .<• Ecclus x. 27. CL3 of 246 S E R M O N XL of Objeflion agalnft endeavouring to better It, when Opportunity offers. Every one indeed is bound to be induftrious, in a Way fuitable to his Rank, and contribute his Proportion to the common Good, in which he fliarss. Thofe of high Degree are able to do much Good fingly 3 the Poor have each of them very little feparate Power : but, confidered as a colledive Body, it is on their Application and Labour that the Wealth and Strength of Nations, all the Conveniences and Elegances of Life, indeed the Peace and good Order of Societies depend ♦ for nothing but right Employment will keep them out of wrong. Thefe Confiderations make their Diligence of infinite Importance to the Public -, and there are others, befides their Interefl in the Public, that make it of equaj Importance to themfelves. It is true, in point of Gonfcience, the Rich are no lefs obliged to it than you j but in point of worldly Ne- Ceffity, the Difference is very wide. Nor yet is it any Difadvantage to you on the whole, that in this Particular you cannot well avoid a(f]^ing as you ought. For to how many of your Superiors is it the greateil Unhappinefs, that their 'Qrcum fiances enable them to lead the Lives they do I Bat, SERMON XL 247 But, in- your Situation, indulging Idlenefs and its Companions can laft but a very iliort Time ; and then will bring after it fuch dread- ful Confequences, of Diftrefs and Reproach, and Temptation to every Thing bad, (extend- ing not only to you, but to all who belong to you) that you muft refolve to follow fome honed Employment clofely. Be it ever fo much againft your Liking at firft, you will cer- tainly come in Time to be very well pleafed with it. Every one, that hath perfevered, hath found it fo. And then, you will fpend the reft of your Days in Satisfaction and Comfort ; you will be at Peace within, and refpedled both by your Equals and your Betters : if you have Children, you will look upon them with Delight, and they upon you with Gratitude ; you will make a Provifion againft Sicknefs and Accidents ; and when you come to old Age, you will be able to afford yourfelf the Reft and Quiet you want, becaufe you were willing to take Pains before: whereas they, who make Eafe and Pleafure the Bufinefs of their early Years, will find Shame and Sorrow the Portion of the Remainder. They wickedly negledl the, appointed Way of fupporting themfelves ; and fuch as do, will commonly have . bitter 0^4 Ex- 048 SERMON XL Experience of v/hat it is to crave Support from the Bounty of others. The Life of him, that d'^pendctb on another Mans Table^ faith the Son of Sirachy is not to be counted for a Life— Beg- ging is fweet in the Mouth of the Shameful^ but in his Belly there fiall burn a Fire\ Sayings of this Nature are not in the leaft defigned .againft Perfbns, whom Providence hath ren- dered incapable of fupplying their own Ne- ceffities. They have nothing to be afliamed of, but ought to be affifted with Tendernefs ^nd Refped:. God hath fent them to us to re- ceive at our Hands what is their Due; and whofo mocketb fuch Poor, Solomon hath declared, reprcacheth their Maker \ But thofe who would not be induflrious when they could, deferve but httle Relief afterv^^ards, unlefs deep Re- pentance intitle them to a better Share; and they that will not now when they can, deferve none at all. It was St. Paul's repeated Com- mand to the 'Theflalo?7ia?iSy that if any one would. not work, neither Jlmdd he eat^. And we fhould all obferye this Command, both in the Dif- podil of our own Charity, and of any other ^vith which we are intrufted, either by private Benefadlors, or by the Laws of the Land. -'^ jEccJus xl. 29, 30* ^ Prov. xvii. c. § 2 ThefT. iii. 10. Over- S E R M p N Xr. 249 Overfeers of the Poor are intruded by the lat- ter ; intrufted to a and' offer up to him, in your Hearts^ the Work of each Day, as done in Obedience to his Will, and in Hopes of his Reward : for thefe Things you will find a Support and Re- P Col. ji. 1 8. "^lis.^, 1. 5, 7. frefli'ment SERMON XL 2*1 frelliment beyond all Belief. In your whole Cotn-munication learn both to a:t^oid and ab- hor that monftrausCuftam of Oaths and Curfes, which are int^rmix-ed -continually in tiie com- mon Difcourle of too many of the Poar ; with great Irreverence towards God, w'ho hath cx- prefety forbidden th^m ; to the great Horror and Grief of all good Perfons ; with great Danger of running into frequent Perjuries, and ail Man- ner of Profanenefs ; and without any Pretence of Profit or Pleafure, to 2!nake the leafl: Amends for fo much Sin. i cannot, and need not, go through the other Obligatiorrs of Religion at prefent. Your Attendance here, ycxur Bibles and other good Books at home, will fufficiently inform you of the Nature and Iirjp)ortance of therR ; and I beg you not to imagine^ that becaufe you are each of you fingiy of little Confequence in the World, God will take little Notice of your Condudt ; 'but think and a6t like the Pfalmift, 1 am/mail, i^nd of no Repiita-^ t'ion, yet do I not forget thy Commandments \ There is nothing beneath God's Attention, any more than above it. Tlie -meaneft Thines on Earth were made and are continually preferved and inlpedtcd by him. But indeed the mo& ■ ?{. cxix. i4.i» R 3 com- 262 S E R M O N XI. confiderable Thing en Earth is the Behaviour of his rational Creatures ; and whether that be right or wrong is of infinite Moment in his Sights but vv^hether they be high or low, of pone at all. He rcgardeth not the Rich more than the Foor, for thty are all the Work of his jJoTids', and fliaU all account to him for their Deeds. Oarblefled Redeenier preached th^ Gofpel to the PcOr, at lead as much as to the |lich ; he laid down his Life equally for both ; the Holy Spirit offers equally to both the fane - tifying influences of his Grace ; the Souls of both are equally capable of, and will equally be configned to, eveilailing Happinefs or Mi- fery. JfaWy faith St. Jcbi., a Tkroncy and him that fat on it, from iihofe Face the Earth a?id the Heavens fu-d ati-ay, and there ^was foimd no Place for them. And I faw the Dead, fmall and grciit, fland before God : ajid the Books 'were Ofencdi and the Dead were judged out of thofe things ivhich ivere icrittcn in the Books, accord- ing to their Wo rip \ This awful Scene firft imprint ilrongly on your own Minds ; then on all you can, efpc- ciJilly on thofe who belong to you. You have little elfe to give them, but if you give, theni 8 Job X'xxir. 19. " " ^ Rev'. XX. 11, 12. ' . •' ■-• ' •■ cftlftually SERMON XI. ^ 263 •cfFedlually a practical Senfe of their Duty to ^God and Man, it is an Inheritance beyond all Treafures. You mufl fee how wicked, and how miferable by their Wickednefs, Multitudes of your own Rank are : fufter it not to be the Cafe of thofe who are deareft to you ; but ufe the little fpare Time you have (for you will alwr.ys have fome), and the little Ability you poffefs (for God will affift you), to inftil into their Hearts fuch early Principles of Piety and Vir- tue, as may afford you juft Hopes of their being good and happy by your Means in this World, and then following; vou, to incrcafe your Bleffednefs in the next. 5 ii. iv- t 265 ] SERMON XIL Isaiah xxxviii. i, 2. Jn ihofe Days was Hezekiah Jick unto Death : and Ifaiah the Prophet^ the Son of Amcz, came unto him, and /aid unto him. Thus faith the Lord, Jet thine Houfe in Order : for thou JJoalt die, and not live. Then Hezekiah turned his Face toward the JVall^ and frayd unto the Lord. THESE Words prefent to our View a Perfon of the higheft Rank, in the Prime of Life, and the full Tide of Profperity, feized with a mortal Difeafe: a Cafe, which ought ftrongly to remind the fecureft of us all, how uncertain our Condition is here on Earth. By the Goodnefs of God, a Prophet was fent to him, to admonifli him of the Prepara- tion, that his State required: and the fame Gcodnefs hath provided, that you Ihall all be fre- 265 S E R M O N XIL frequently admonifhed of the fame Thing, by the Minifters of his Word. The Admonition, given him, was the Means of prolonging his Days in Peace and Comfort : and thofe given yoa, if received in a right Manner, may, both naturally and providentially, contribute to pro- cure you longer and happier Lives in this World; and will certainly lead you to a Life of eternal Happinefs in the next. The Denunciation made to Hezekiah, how- ever awful, is, by Virtue of the original Sen- tence of God, equally true of every Man, Thou fialt die, and not live. The healthieft of us is lick of an incurable Diflemper : whether it fhall laft a few Years, or a few Days only, be- fore it carries us off, is all the Doubt : and the Difference is much lefs, than we are apt to think it. Would we but confider, how quick the Time is gone, which we have lived over, and are dead to, already j to how fmall a Mat- ter the Remainder, which will flee away juft as faft, can at moft amount; and how much ihort of that we may fall, and in all likelihood fhall^ fince mofi: Men do ; we (hould have lit- tle Need of Monitors concerning Mortality. Youth is but the Morning, and full Strength but the Noon of a fhort Day : throughout th^e whole S E R M O N XII. 267 !who]e of which, every Refrefhment of Nature intimates to us its continual Decays } every Lofs of a Friend or Acquaintance tell us, how frail we are ourfelves ; every Sicknefs calls upon us, with a louder Voice, to think of our Diffolution ; and thofe Diforders, which may feem to whifper it more gently, often bring it on with furprifmg Suddennefs. But at leaft old Age gives us, ufually the Feeling, always the plain Sight, of its more immediate and un- avoidable Approach. Such condant Warning of this important and irrevocable Change was doubtlefs intended to produce a conftant Regard to it : and if we take every Way to drive out of our Minds, what Providence hath taken fo many Ways to fix in them 5 it is v^dWy fighting againjl God^^ and that in a Point of the utmoft Concern to us. But then the Thought of our latter End is not defigned to difquiet and dejecfl us without Need or Ufe; but only to engage us in reafoning upon it fo juftly, and preparing for it k wifely, as that when it comes, (for fooner or later it maifl) we may meet it with Com- fort. It is very true, the bcfl Preparation for Sick- pefs and Death is a good Life j and whiifl we * o^cts V. 39. negledl ;268 SERMON XIL neeled this, no other can be elted:aal. But then too many have negleded it : and there is the utmoft Neceffity for them to think, and to be afiifted in thinking, of whatever they can do towards retrieving fo fatal an Error. Nay, with Refped to others ; as the Rules of a good Life extend to our Behaviour in all Circum- ilances, fo there muft be fonne of them pecu- liarly appropriated to the nearer Profoedl of our Departure hence. And as every Thing {hould be learnt, in the beft Degree it can, be- fore we want it for Pradice ; and fuch Things efpecially, as are difficult, and yet of Moment; fo fludying in our Health the Duties of a fick Bed ; contriving beforehand to make them as few and eafy as poffible ; and forming our- felves to a Difpofition of going through them as we ought, is no fmall Part of religious Wif- dom. If you delay, till the Time of Jllnefs comes, (and who can forefee, how foon that may happen ?) for fome Things it will be too late; of fome you will be ignorant; others you will forget: and thofe about you too com- monly will be unable, or unwilling, or afraid, to remind you of them. They, whofe Office it is, will fcarce have an Opportunity give;! them cf attending you ; or if they have, will SERMON Xir. 269 will fcarce know on the fudden, how to make great Ufe of it. And upon the whole, but little will be done of what fliould be done. We all pray, as often as we join in the Litany, againft fudden Death. They are un- doubtedly the happieft, who have the leaft Oc- cafion to pray againft it ; but there are few, if any, who have none. And fuch, as profefs^ to defire inftead of fearing it, would do well- to confider, whether they are fo very fure as this implies, that every Part, both of their worldly Affairs, and of their eternal Concerns, is in the beft Order and Condition, to which they can bring it : or whether in Reality this appearing Resdinefs to die at any Time, with- out Warning, be not merely a Dread to think of dyi^ng at all, as a Matter near at Hand ^ un- kfs it be fomewhat ftill worfe, Dilbelief or Forgetfulnefs of what will follow after. But in vain do we petition, that our Death may not be fudden, if we refolve that it (hall: which m Effed we do, rn proportion as we omit thofe Provifions for the Time of its Coming, without v/hich it muft, in the worft Senfe come upon us wiaivares^y be its Advances ever fo fiuw. We ought therefore to learn in Health what will be incumbent on us in Sicknefs. And •»■ Luke -\'>:i. 34. fince 270 SERMON XIL fince few chufe to teach themfelves the Precepts,' which belong to fo unpleafing a Situation, it remains, that all be taught them here: and khe Leflbn is of univerfd Benefit. For in his Turn, every one muft expefl to be in a Stat6 of Wearifomenefs and Pain, of Weaknefs and Danger : and befides, the particular Duties of that State, are more or lefs, the general Du- ties of hums Life : fo that whoever is truly confiderate and ferious, will doubtlefs be glad to have them laid before him. This therefore I fhall endeavour to do, in the Method pointed out by the Text: which mentions the Obli-J- gations of fick Perfons, I. Refpeding their Fellow- Creatures : fet thine Houfe in Order* II. Refpeding more immediately God and their own Souls. Then Hezekiab prayed wito the Lord, The Phrafe, which exprefles the former, f^t thine Houfe in Order ^ may be tranflated more literajly, Given Command concerning^ or, to thine Houfe, And this Diredion may well be enlarged beyond our Family ftridly fo called, by a Parity of Reafon, to comprehend, both fuch Regula- tions of all Affairs in which we a^e interefted, and 8 E R M O N Xir. 271 and fuch Advice to all Perfons, with whom we are connedled, as appear needf'ul. I (hall treat of it therefore in each of thefe Views j but at prefent only in the firft. Now this includes the general, and, for ought we know, final Arrangement of our worldly Concerns. As thefe are frequently either extenfive, or intricate, or perfedly un- derftood by none but ourfelves ; every one ought to be careful, and fince they are not, Jhould often be put in Remembrance y as the Office for the Sick in fo many Words appoints, io take Order for fettling their temporal EJlates, while they are in Health, Not many, it may be feared, have Reafon to be contented, that every Thing (hould lie, at the Hour of their Death, ]uft as it doth now. Some have fpent a great Part of their Lives in putting their Houfes out of Order, in perplexing and ruining their Affairs, by Extravagance, Negligence or Ill- Management. Thefe have Angular Need to reftore them, without Delay, to the befl Pof- ture they can. And fuch, as may have adted very prudently on the Suppofition of living long, may yet have done Htde or nothing in . regard to the Poffibility of dying foon. Now Sicknefs frequently affords but little Time j and 27^ SERMON xn. and dmoft always brings along with it tJnea* finefs full enough for us to bear, without the additional Weight of Bufinefs. Befides, in that Condition, our Judgment, or Memory, or At- tention may be impaired : Weaknefs of Spirits may fubjedt us to undue Impreffions from thofe, who are about us: our trueft Friends and ablefl: and propereft Advifers may be acci- dentally abfent, or artfully kept from us : in fliort^ one way or another, there is a great Hazard of our doing Things wrongly, or at beft iraperfeftly* Fears or Sufpicions of this may grievoufly difquiet us, and add to our Dan- ger : or, though we apprehend that no Evils will arife, from our Want of timely Caution, to thofe whom we leave behind us, they may come to feel very dreadful ones. And why Ihould not all this be prevented ? We muft leave what we have, whether we difpofe of it, or not. And if we defer difpofing of it, be- eaufe we have not the Heart to do it ^ fuch a Heart fhould not be indulged, but amended. The Difficulty of fettling Things, or the Un- certainty how to fettle them, will fcarce grow Jefs by putting it off to the laft. If any Ahe- ration of Circumftances, or of our Opinion, fliould happen after our Difpofition is made, it 3 ^^y SERMON XII. 273 may be altered accordingly. And that flrangs Imagination of being nearer Death, for having completed this or any Provifion for it, is a poor abfurd Superftition, confuted by daily Expe- rience, On the contrary, you will be more at Eafe, and likely to live the longer, for having done your Duty in this Refpedl^ And by making fure to do it in time, you may obviate great Injuflice, grievous Contentions and En- mities, long and vaft Expences, where, if they be not obviated, the Fault will lie at your Door. Every one therefore iLould take the earlieft Care of thefe Matters. But if any one hath omit- ted it, the Office before- mentioned expref^Iy requires, that he be admonifhed in his SicknefS to make his Will, t^^nd to declare hU Debts, what he oweth, and what is owing unto him, for the better difcharging of his Confcience, and the ^liet- nefs of his Executors, We of tlie Clergy have how but feldom the Means allowed us of giving you this or any other A^dmonitlon at fuch Times. 1 hope, it is not our Fault, Con- fider, if it be not yours. But however that be, we may and we ought to do it from the Pulpit: where, fpeakii)g openly to all in general, wo .Cannot be fufj^eded of any private unfair De- Vol, III, S %n, 274 SERMON XII. fign, into whatever Particulars the Subjed may kad us. The principal Point, at which Men fliould aim in fettling their temporal Affairs, is Juflice : and one of the mod evident Branches of Jullice is paying Debts. Our firft Care therefore fliould be, never to contradl Debts, which we cannot reafonably hope to pay : and our next, to fccure the Payment of thofe, v^4iich we have contracted, as fully and fpeedily as we can. Elfe we f^iall be in continual Danger of in- juring, perhaps diftreffing and undoing, Per- fons and Families, only for thinking well enough of us to truft us. ' It is extremely dif- honourable, (I might ufe a harfher Word) at any Seafon of Life, to indulge our Idlenefs, gratify our Fancies and AnpetiteSj or fupport our Rank, at their Expence. But when Sick- nefs gives us a Profpedl of never being jufi: to them, unlefs we are fo immediately, we have then every poffible Motive for labourmg moft earneftly to indemnify them. And we ought to prefer the Demands, which they have upon us, before all mere Proprieties, however rea- fonable; contrive good Security for them out of whatever we fairly can: ajid if, ^fter all, we cannot do it effedlually, recommend them^ as S £ R i\l O N XII. 275 '2:3 far as ever there is any Plea for it, to the Compaffion of our furviving Reprefentatives and Relations. But as we cannot be certain that they will, and in feveral Cafes there may be no Reafon why they (hould, do what we defire : the only fure way is, to provide, before it is too late, for doing it ourfelves. If our Circuo:- ftances are upon the whole fufikient to anfwer all Claims 3 b.lrely making known the Debts due from us, and owing to us, or at mod ftatin'g them with the Parties concerned, may be enough ; and v/here it is wanted, employing fome Thought and Pains on fuch Matters, as we are able, will be doing very good Service both to our Creditors, and to our Heirs. But befides thofe, who are commonly called Creditors, there is another, and much more dreadful Sort : I mean thofe, to whom we have done Injuries, and owe Reftltution. Injuries ought never to be done. When they are done, Reftitution, if it can, ought to be made im- mediately : and till it is offered io far as cur Ability extends, we remain both Debtors and Sinners. If we defer it to the laft, we may iiever make it at all : and tbion^h we do, whe- ther God will then accept it, m.ijft be doubt- ful : but if even then we refufe it,, unlcfs the S z ^ Cauf^ 276 S E R IVi O N XII. Cauls be that we excufably miftake the Na- ture of the Cafe, we preferve no Ground for Hope. It is unfpeakably better therefore to think ferioufly at any time, than never, what Wrongs or what Hardiliips any of our Fellow- Creatures have fuffered from us : and to what fuitable Compenfation they are intitled, either in ftrid Juftice, or in Equity and good Con- fcience. The Anfwer to this Queftion may often be a very afliifting one : but if Men will do amifs, they mufl: take the Confequences. It may alio, in foilie Cafes, be difficult to fix (ipon the right Anfwer, or to find proper Methods of putting it in Pradice, if we know it : but we mud not, on Account of Difficulties, lay afide the Thought of doing our Duty; but a& the beft Advice, where we are at a Lofs ^ leave Direc- tions, to be executed by others, where we have not Time ourlelves ; and at leall make due Ac- knowledgements, unlefs particular Circum- ftances forbid, where we cannot make Amende. Perhaps nothing further than Acknowledge- ments will be expeded by thofe, whom we have injured : and then we are bound to no- thing further. But as we have all more or Icfs Need to ailc Pardon, another of our Duties evidently is, to grant S E Pv M O N XII. 277 grant it in our Turn : when others have ufed us ilJ, not to recofnpe?ife, or \\\\h them, Evil for Evil"), not to deny them proper Kind- nefles^ or even think of them worfe, than they deferve : to accept any Submiflions, that do but approach tovyards being futlicient -, and be reconciled to them, not ip Words alone, which is adding Hypocrify to Refentment, but in Reality ; affording them as large Proofs, both of our Favour and Confidence, as any gopd and wife Man, uninterefted in the Matter, vvould think fittings ferioufly wifliing their Good, in Soul, Body and Eftate \ and being ready to pro- • mote it. as far as we properly can. This is the full Meaning of being in Charity ; which we ought to be conftantly in with all Men : ^nd, if the Reafon of our profeffing to be fo, is merely that we imagine our End to be near ^ it will be extremely queftionable, whe- ther we are fo indeed. Yet a late, nay an im- perfedt Reconciliation is always preferable to none, provided there be any Sincerity in it. Eor the Expedient, to which, it is faid, fome have had Recourfe, of forgiving if they die, and being revenged if they live, is as wicked and as foolidi a Contrivance to deceive them- * Rom. xii. 17. 2y9 SERMON XII. felves and to mock God, as the human Heart can frame. We mr^y indeed have forgiven, yet not have declared our Forgivenefs : and it may poffibly be prudent, nay kind, in fome Cafes, to fufpend that Declaration, at leaft in Part, for a while; though feldom, if ever, very )ong. But at fartheft, when Death appears to threaten us, it is high Time to allow, both ourfelves, and all with whom we are concern^ cdy the Comfort of feeing our Differences, if poffible, intirely made up : that we may lie under no Imputation at our Departure of any Thing unmeet for thofe Manfions of Peace, that we hope we are going to inhabit. The fame Office therefore, which I have already quoted more than once, requires in particular, that the fick Perfon ie exhorted to forgive^ from the Bottom of his Hearty ail that have offended him \ and if he hath offended any other ^ to afk them Forgivenefs ; a7id where he hath done Injury or Wrong to any Man, that he make Amends to the utter mo ft of his Power, The next Thing, after providing for the Payment of our Debts, and which, like that, iliould be done in Health, but much rather in Sicknefs than not at all, is diTpofing of the Remainder of our Sub- ilance : a Matter comprehending too great a V^riety^ SERMON XII. 279 Variety of Cafes, to permit any other thaa general Dire(5lions from this Place. The principal Rule is, that we ought not to be go- verned in it, to any conliderable Degree, by fanciful Fondnefies, much lefs by blameable Refentments : but acfl on fuch Grounds, as not only we ourfelvps, but other Men of un- queftioned Prudence and Impartiality, think are good ones. For where v^/e feem to be mo(i at Liberty, we are ftill bound to rpaljie a ra- tional Ufe of that Liberty : and fliould there- fore carefully judge as well as we can ; and ftill be a little diffident, whether we have judged rights not wantonly do whateysr we pleafe, and be confident that we cannot do amifs, or regardlefs whether we do or nor. Scarce any Reafons ought to exclude our Chil- dren : whatever Limitations and Reflraints may be fometimes advifeable. Nor, in Default of Children, lliould any other than very ftrorg Reafons exclude thofe, whom Nearnefs of Blood points out for our Heirs. But then we fhould be content with allowing as moderate a Prerogative to one of our Poilerity or Kifi- dred, above the reft, as our Station and Rank, the Conftitution of our Country, and the etlab- li/hed Maxims of Society will, admit : and not S 4 k\ue 2So SERMON XII. leave all our Family befides, or any Part of H^ in undeferved Straits and Contempt, for the Vanity of raifing a fingle Branch higher than we ought. - Another Caution, often too reqnifite, is, that if our Heirs be different from our Suc- cellbrs in any Station or Office of which we are poffeffed -, or if they, whom we are in- clined to favour, be it ever fo juftly, sre dif- ferent from our legal Heirs ; we ought at no Time, and yet lefs, if poiTible, at our latter End, to do any Thing unequitable, or even unhandfome, for the Advantage of the former, or to exprefs our Diilike of the latter. Mean Behaviour will fully oar Charadters, and generous Behaviour give a Luftre to them, on thcfe Occafions beyond moft others. For to a6l right again ft our own Intereft, or that of our Favourites, is peculiarly honourable : and to adt wrong, when v/e are jufl going to ac- count for our A(5t[ons, is peculiarly {hocking. Other Things yet, (fometimes Duties, and almoil always Proprieties) belonging to this Part of the Subjed, are, Gifts to worthy and uleful Friends, ^nfwerabie to 'the Intimacy in which we iiAve, lived with them, and to their Occafions for (udj Kindnefs : alfj Recom- penccs SERMON XII. 281 pences to Domeftics in Proportion to their Ser- vices compared with the Exigency of their Circumftances. But however we may be at Liberty in Relation to fome of thefe Points, we are ftrid:ly bound to the Obfervation of another Rule, with Refpedl to all, who are about us in our Sicknefss of a different Nature indeed from the preceding ones, but which it is much better to mention here, than to omit 5 that we (hew them peculiarly at that Time, great Humanity, and Goodnefs: not requiring from them more fatiguing or conftant Attendance, than is fit 5 nor more Care, Skill and Dexte- rity, than is to be expeded : recolleding, that our Illnefs inclines us to imagine Things amifs, in a Degree beyond Reality ^ and that others ought not to fuffer merely becaufe we do : thinking often, how difagreeable an Office they go through, and what Benefit and Com- fort we receive from it : begging them to for- give us thofe hafty Sallies of Fretfulnefs and impatience, that fometimes will efcape u?i and makiilg them good Amends in every way that we can, for all the Trouble, which they take about us. Another Article, ufually confidered along with fome, of which I have juft been fpeaking, is 282 S E P. M O N XII. 5s' the Manner of our Funeral. And it may fometimes be very proper to diredl this our- felves, in order to keep our Friends from the Imprudence of a too expenfive, or the Imputa- tion of a too frugal one. Now we fliall un- doubtedly give a Proof, both of Humility and good Senfe, by avoiding, (unlefs Motives of g public Nature demand it) all Appearance of Oftentation, at a Time that fhews the Vanity of worldly Pomp in fo ftrong a Lights and appointing that only fuch Regard be paid to our dead Body, as may exprefs our Faith of its rifing again ; together with fo much De- ference to Cuftom, as may preferve us from the Charge of a Singularity afFeded without Reafon. Nor let it be thought, that Religion hath nothing to do with feveral of thefe Mat- ters, which I have now fpeciiied. It hath to c]o with every Matter, where there is a right and a wTong : and nvbatfoever Things are vc- nerable, whatfoever Things are hvefy and of gccd Report, you are to think on thefe Thiiigs'^: and that you may, we are to teach them. But there is another Point, of much greater Importance, exprefly enjoined in the Office for the Sick : that the Minijler fhould not omit ear- «! Phil. iv. 8. SERMON XIL 283 nejlly to move fuch as are of Ability^ to be liberal to the Poor, Our Charity indeed ought to fhine forth uniformly, and warm thofe, who need it, through our whole Life : not make a fudden Blaze, to dazzle the Eyes of others and our Ovvn, at the Clofe of it. What wc give in our Health, we give away from our- felves; and we may know, and the World muft prefume, that v/e do it from a willing Heart : whereas delaying it to the laft hath too much the Look of a (hallow Defign to bribe God, and catch the Applaufe of our Fellow- Creatures, with what we can keep no longer. However, they who have always been chari- table, {hould ftill go on to the End, exercifing the fame Virtue : which hath great Promifes made to it from God in Sicknefs. BleJJed is hey that confidereth the Poor : the Lord will de- liver him in Time of Trouble. The Lord will pre- ferve him^ and keep him alive : — The Lord will flrengthen him upon the Bed of languifmig \ They again, who could not give fo much in their Lives, as they wifhed, can fometimes very pro- perly give confiderably at their Deaths ; which doubdefs God will gracioufly accept : and ihey who have neglected this Duty carelefly, ^ Pf. -xli. I, 2, 3. 0] 234 SERMON XII. or even wilfully, had much better, on Con- vidtion, amend late, than never. Therefore all (hould examine, what is incumbent on them : and fupply their Deficiencies, if they have been guilty of any. Such as have in no way doue much for the Poor, in Proportion to their Circumftances, may be fure they have not done enough. Such as imagine 'they have done them great Good by the Expences of their Luxury and Pride, fliould think, whe- ther they have not done them, or others, as much or mor^ Harm by the fame Means. And even they, who have done the mod real and unmixed Good, ought ftill, to remember^ that they have only been fo far truly charita- ble, as Charity was in Truth their inward Motive. Thefe Confiderations may give many Caufe to increafe their Beneficence, under the Attacks of Difeafes, or the Decline of Health, But thep they muft carefully avoid all Vain- glory in it : elfe our Saviour hath told them, that in being je en of Men they have their whole Reward^: nor do they always obtain even the Applaufe, which they feek. They murt likewife guard againfl all Conceit of Merit : and look on themfelves not as makino: a Pre-- SERMON XII. 5:85 feht, but as paying a Debt, to God and their Brethren 3 and that fo imperfedly, as to be acquitted of Sin only through him, who died to procure Acceptance for their beft Per- formances. Whatever is done thus, though it fliould fail of the Intent, yet exercifes the true Spirit of Almfgiving as ufefully to us, as if it fuccecded. But dill we fliould exercife it with all the Prudence we can : elfe we may tempt the Objeds of our Liberality to Idle- nefs or Debauchery ; and perhaps the prefent or future Managers of it to Fraud. Yet the Danger of either Abufe ought to make us, not lefs bountiful, but only more circumfpedl 3 and as early in our Benefadlions as poffible, that we may beftow or fettle them in the propereft Manner, which is very difficult in a Hurry at the laft. And here it rriay be ufeful to obferve, that befides the common Charities, to which the prefent Age, with all its Faults, is remarkably well inclined, there are various other ways of doing good. Sometimes a great deal may be done without any Expence 5 as by making public beneficial Difcoveries : and the Pof- fcflbrs of fuch Secrets arc bound in Confcicnce not to let them be loil. Sometimes again, wh^C. a86 SERMON XII. what is no particular Charity to any certairi Man, may be a great and extenfive Benefit to Mankind : as Foundations for the Study, or Rewards for the Improvement, of Arts or Sciences. And laftly what may feeni to con- tribute nothing to the temporal Advantage of Men, may contribute to it more than any Thing : or were it ever fo little, may be of unfpeakable Service to what is of infinitely greater Importance, their eternal Happinefs : as Benefadions for the Support, and ferious and decent Exercife, of Religion. If Religion be a Truth, (and confcientious Preparation for Death plainly confefTes it is) providing for the Maintenance and Honour of it, muft be a Duty : and many have been fo niggardly, fo unjufl to It, in the Days of their Health, that they will find they owe it large Compenfa- tions, if they reflect as they ought, in Tim-c of Sicknefs. But then the utmoft Care fliould be taken to avoid all thofe Errors, by which the impro- vident Donations of former Ages have brought fo unhappy a Difeflecm at prefent on the moft rational Ads of this. Part of Piety : Ads how- ever to be more earncftiy recommended, and more liberally performed by facli as do acknovv- led- SERMON XIL 287 ledge its Value, becaufe fuch great Numbers do not. Only we muft never imagine, that the larger Alms or Obligations can purchafe us either a Licence or a Pardon, (otherwife than as all true Marks of Repentance contribute to- wards the latter) for any Kind of Sin, parti- cularly of Injuftice. God himfelf hath faid ; 1 the Lord love judgment : / hate Robbery for burnt Offering^. Nor muft we rob our own Families, more than Strangers, of what they are intitled to. But then they are not intitled to all, that we can pofnbly leave them : but an equitable Share of it is due to religious and charitable Ufes. If indeed we have given a competent Proportion before, and know that they, w^hom we fiiall leave to reprefent us, if we die, have the fame Difpofition ; that may fuflice. For different Circumflanccs require different Methods to be taken. And there- fore the Scripture obferves, that a good Man will guide his affairs with Difcretion \ But one Part of that Difcretion it hath exprefly de- clared to be difperfwg abroad, and giring to the Poor': which whoever doth in a ricrht Man- o ner, will be likely to obtain a Return of God's Bounties, to his Family, as well as himfelf j in their m SERMON XIL their temporal Concerns, as well as their fpiritual, if that be really bed for them. His Seed Jhall be mighty upon Earth : the Generation of the Faithful (hall be blefjed. Riches and Pkn- teoufnefs Jhall be in his Hcufe : his Righteoufnefs endureth/or ever ^. t ^^ PC Cm> 2, 1.^ sf:r- [ 289 ] SERMON XIIL Isaiah xxxviii. i, 2. In thofe Days ivas Hczekiah fick 'unio Death : a?2d Jfaiah the Frophet, the So?i cf A^noz^- came unto hun^ and faid unto hiniy Thus faith the Lordy Set thine Hcufe in Ot der, for then fhalt die^ and not live, — T^hen Ilezekiah turned his Face ioivards the Wall, and prayed untQ the Lord. IN difcourfing lately on thefe Words, after reminding you of the Uncertainty of Life and Health, and the Need of preparing for Sicknefs and Death before either of them ap- pears to be at Hand, I propofed to aflift you in this good Work, by laying before you the Duties of the Sick, I. Refpeding their Fellow-creatures. II. Refpedting more immediately God and their own Souls. Vol. III. T I, The 290 SERMON XIII. I. The former, I obferved to you, are ex- preffed in the Text by the Words, Set thine Hoiife in Order, or, tranflating move literally. Give Command coneerning, or, to thine Hcufe, And this Diredion may well be enlarged to comprehend, both doe Regulations of all Affairs in which the Sick are interefled, and proper Advice to all Perfons with whom they are conneded* In the firft of thsfe Views I have already treated of it. And proceed now to the next Point, that of needful Advice to thofe of our own Family, our Relations and Domeftics, with whom may well be joined at leaft our Friends, and shofe with whom we have lived in Familiarity. It is a Charader, which God gives of Abra- ham with Marks of great Approbation, / know hiniy that he will command his Children y and his Hot/JJ:old after him, and they. JI:all keep the Way cf the Lord to do Jujiiet and 'Judgment \ Un- doubtedly both he and the other good Pa- triarchs performed this Duty throvi-gh their whole Lives, as we fliould alfo; but we find it recorded ©f feveral of them, and therefore may prefume it of the reft, that they gave more ICJlema Admonitions to their Families at their * G«ii, xviiu 19* Death ?a S fe R M O N XIIL 291 Deaths, in which too our Imitation of them is highly requifite. For the dying Words, and thofe which probably may be fuch, of Parents and Mafters to their Children and Servants, of Friends to their Friends, and of worthy Perfons to fuch as refped: them, naturally make an uncommon Impreffion. The Occafion is awful ; the Minds of the Hearers are ufually tender and affedionate ; apt to condemn their former Difregards, and to receive what is now faid, as, carrying in it a peculiar Obligation and Sa- crednefs : befides that it may often render forfaking bad Cuftoms and ading right much the eafier to them, if they can fay, (what the World will regard more than a better Reafon) that fuch was the dying Injunftion of fuch a Friend. You will therefore furely improve fuch an Opportunity, as their Profpefl: of being de- prived of you, though not a certain one, affords you for this excellent Purpofe. If you have always, or for a confiderable Time, led a pious Life, you will teftifv to all about vou, that you have found it the fure Way to inward Peace, and that you feel the Faith and Love of God a ftrong Support in your prefent Hour of Suffering and Trial. If you have been T 2 rer^ifs 292 SERMON XIII. remifs and negligent you will excite them, by fpeaking of the Remorfe which it gives vQu, to more Care and Zeal. If you have J alien into grofs and public Sins, you will ex- prefs to them fully a deep Senfe of your Guilt. For be affiired, that taking Shame to yourfelf thus will be true Honour, both in the Eyes of God and Man. Warn others therefore againft the Rocks on which you have fplit, and be- feech them to learn, by your fad Experience, without wanting to add their own. If they are well difpofed and good, give them the Pleafure of knowing that you rejoice in it; and exhort them to perfevere, with Tokens of a cheerful Confidence that they will. If you difcern Faults or weak Sides in them, or Dangers to which they will be liable, caution them, not hardily, but in the kindeft and moft perfuafive Manner, to avoid, for your Sake as well as their own, what you forefee will elfe prove hurtful, if not fatal to them : and beg of them, that, if they iliould notwithftanding go wrong, the Remembrance of your Words may at lead, when they find they have, prevail on them to retreat in Time. If you have ne- glected inflruding them in efiential Points, acknowledge it to them with Sorrow, and be 2 earneil; SERMON XIII. 293 earneft with them to make themfelves Amends. If you have inftilled into them, by Difcourfe or Example, any falle Notions, whether fpecu- lative or pradlical, labour to fet them right as completely as you can. But^ throughout the whole of your Endeavours, exadt no Promifes from them that may be Snares; lay no Bur- then upon them that may prove too heavy; let nothing fupcrftitious, or any Way unrea- fonable, nothing that can be imputed only to the Weaknefs of your Condition, enter into the Charge that you leave with them. Surely I need not add, (if you have any Senfe of Re- ligion) that you are yet lefs to enjoin them, 'what may gratify Refentment, perpetuate Va- riance, or engage them in tranfgrejQing the lead of God's Laws. For it would be the vilefl Abufe of a Death-bed Influence to ex"- tort from them, by Means of it, Aflurances which it muft be a Sin to give, and a M\ greater to fulfill. It frequently happens, that when Men ap- proach very near to their End, they are ill able to exhort even thofe, who are about them, dlRindlly and properly. But therefore you fhould be always doing it in a fufficient De^- gree, that you may have lefs Need to fay much T 3 to 294 SERMON XIII. to them at laft. And when a threatening SIcknefs comes, you ihould take Occafions of fpeaking, before it is gone too far ; but rather force yourfelf to fay a little, though late, than omit it intirely. And be not in the leaft afraid that then you may happen to exprefs Conyidions and good Refolutions that will not laft, and urge upon others better Advice than you fhall follow yourfelves, if you recover j but confider it as one very weighty Reafon more for thefe Admonitions, that fuch a De- claration of your Sentiments will alTift in tying you down to them ; and direfl:ing their future Behaviour will greatly contribute to fecure your own. Sorpe indeed are at no Time ca- pable of ufing many Words to Advantage. But perhaps you can ufe a few that fliall have the Effect: of many ; at leaft, you can recom- mend a valuable Acquaintance, an inftruftive awakening Book, Attendance on public Wor-- fnip, ferious R(SCoIIedion from Tinie to Time, humble Prayer to God in private. If there- fore it be poffible, fail not to make forne Ad-^ vantage of what may prove your laft Oppor- tunity. Think how dreadful it will be, if your Children, your Servants, your Friends, (hould have Ground to fay to you in the Day SERMON XIIL 295 of Judgment, *' Had you in your Life taught me any Thing but Sin^ and Folly, or Trifles j had you at your Death warned me of my Duty and my Danger, my Condition might have been intirely the Revcrfe of what now it muft be for ever/' And, on the contrary, what De- light will it bring you, not only to fee them happy along with you, but to hear them ac- knowledge, that you were the Caufe of it; and to enjoy their Gratit-ude, as Part of your Reward to all Eternity 3 I now proceed to la/ before you, 11. The Duties of the Sick, refpedling more immediately God and their own Souls ; to which our Thoughts are naturally turned by the Words, Tbe?2 Hezeki ah prayed unto the Lord : for every Sentiment of Piety may be expreffed in Prayer. His Prayer indeed, if the whole of it be re- corded in Scripture, was only that he might recover ; a Requefb, which for the public Good he had urgent Reafons to make in tht: firfl Place. And that being inftantly granted^ he had no Need to apply further to God, in Relation to his Sickiiefs, otherwifc than by Thankfgiving, which he did. But they who have mor« extcnfive Wants at that Time, are T 4 both ■igb SERMON XIII. both authorized and bound to enlarge in Pro- portion the Subject of their Addrefles to the Throne of Grace ; and therefore I fhall endea- vour to comprehend under this Head all the religious Duties of the Sick. Great Multitudes, in this Nation as well as others, have formerly thought, and too many think ftill, that they can be acceptable to God by Afts of Devotion, without equitable and kind Behaviour to Men, or virtuous Government of themfelvcs; which Perfuafion hath produced an abfurd, ufelefs, nay, rnifchievous Kind of Religion in fome, and Contemot and even Hatred of all Religion in others. But amongft us, at prefent, much the largeft Number build their Hopes of future Happinefs, if they have any, on their Performance, fuch as it is, of moral Obligations ; with little or no Regard, either in their Lives or at their Deaths, to Didates of Piety, fcriptural or natural : at leaft, beyond a few Formalities, negligently prac- tifed now and then, juft as they pleafe. Indeed very many feem to fancy, that the Time of Sick- ners is the unfittcft of all others for attending lo fach Subjeds; that then Perfons ought to thinj^ as little as poffibie, and of the moffc u;ngnincant Things they can. Now, if they are SERMON XIII. 297 are but able to keep God out of their Minds wfcen they are ill, it is eafy to do it when they are well ^ and fo all goes on as they wiih. But though it be a moft fatal Miftake to believe, that every Thing may be done at our latter End, yet it is alfo a very pernicious one to apprehend, that nothing can be done when the Danger of it fecms to approach. For that Seafon furniflies mod favourable Opportunities for fuch Refleftions and fuch Behaviour, as will not only produce the happiefl EfFedts of all Sorts, if we recover, but greatly better our future Condition, if we die. And though in fome Diftempers, efpecially fome Periods of them, religious Meditations, agitating the Sick very ftrongly, would only diforder their Minds, and increafe the Hazard of their Lives 3 yet in others they are unfpeakably the fureft Re- lief: and where they do give Uneafinefs, which they are far from doing always, will foon af- ford, if they are purfued as .hey ought, moft valuable Degrees of Comfort and Peace. On ^11 Accounts therefore, he, who hath a Right to our continual and moft awful Attention in every Part of Life, ought to have it paid him peculiarly in that Part, which reminds us of appearing foon before him. Not that it is our 298 SERMON XIII. our Duty in the leaft to imagine Diftempers worfe than they are, to lay Strefs on idle Fore- bodings, or to defpair of Life, even when jufter Grounds of Apprehenfion appear. For Gody who raifetb the Dead ^, can raife us from the neareft Approach to Death, whenever he will. But yet every Indifpofition is a Call from Heaven, and fome are very loud ones, to think of Mortality j and to remember him, who fliould never be forgot, our Creator ^^ from whom we come, and to whom we (liall re- turn. Now the firft Principle of all Regard to God is Faith. And it would be well if many, who are far from fufpefting themfelves of any Tendency towards Atheifm, would ferioufly aik their Hearts, what Proof they give of bavine in Earneft fo much as the Faith of natu- ral Religion ; whether they have conlldered themfelves as under the Obligation of paying confcientioufiy to their Maker the Obedience and the Worfhip, which Reafon requires. But fuppofing they have ; Reafon fliews to Sinners, (and we are all fuch) what they have to do, but in Part : and what they have to hope or fear, ib very imperfecflly, that, however Men may ^ 2 Cor. i. 9. ^ Eccl. xiii. i. perfuade SERMON XIII. 299 perfuade themfdves to think otherwife in the Pays of high Spirits and prefumptuous Ima- ginations ; yet, when Sickncfs brings their fu- ture Account near to their View, they will find, that nothing could have direded them fo rightly through Life as God's written Law ; ^nd nothing can fupport them under the Ter- rors of Death, like that Covenant-right to Pardon and eternal Happinefs, which is there iaJone offered to Mankind ; and even there, on this Condition alone, that they trufl:, not in their own Righteoufnefs, not in their own Repentance, not in their own Endeavours, not in their own Amendment, for God's Accept- ance, but intirely in his Mercy through the Merits of Jefus Chrift; and fo truft in that, .as thankfully to yield themfelves up to the In- fluences of his bleffed Spirit, and in this Strength to labour after that univerfal Ho/hiefs of Life and Heart, ivithout which no Manjhallfee the J^ord^. Therefore convince yourfelf without Pelay of the Truth and Importance of this gracious Covenant, which, to a thoughtful humble Mind will foon be viGble 5 and if you are convinced, intide yourfelf without Delay ]lo a Share in it, and watchfully preferve this ^ Heb. xii. 14, Founda- 300 SERMON XIII. Foundation from being at any Time under- mined ; that in Health and Profperity you may ftand firm againft worldly Allurements, and in Sicknefs and Adverfity againft Defpondence. There are indeed very good Perfons, who. In Illneffes, particularly of fume Sorts, are often tempted to partial, or even total Unbelief And if any feeming Reafons for it be fuggefted to their Minds, they ought to inquire after, and oppofe to them reafonable Anf^vers. But where little or nothing lies at the Bottom but low-fpirited Fears that they do not believe at all, or not fufficiently, what their very Solici- citude, and their whole Condud fhews they do ; or Difficulties about abftrufe Points, that need not be cleared up, and perhaps, in this World at leaft, never will or can : the right Way is, to throw them all afide as far as we are able ; to pray to God, that he w^ould free us from Anxiety about them in his good Time ^ to be difturbed the leaft that is poflible for us, if the fame Scruples and Weakneffes, after fome Interval, return, which they are very apt to do ; and, with the Strength that we have remaining, ftand by the Judgments made in our better Days : which, if we have been fe- rious and confiderate, are much the likelieft to SERMON XIII. 301 to be true, and being on the Side of .Religion, muft be fafe ; for we may gain by it infinitely, but lofe we cannot. And amongft the Doc- trines of Religion we fliould not perplex our Heads with difputable Matters, when we are leaft of all fit for them, but dwell on fuch plain acknowledged Points, as may beft afford' us the Diredion or Comfort which we want ia our prefent Circumftances. Being fetded thus on the Ground- work of Faith, our next Concern will be to examine the Suitablenefs of our paft Behaviour to it. Self-examination is a conftant Duty, but efpe- cially requifite when we have the moft im- mediate Need to know and amend our Condi- tion ; befides that poflibly it may difcover to us fome Fault of ours, for which the Hand of ^God is laid upon us, and fo enable us to ob- tain the Removal of it. An Inquiry, which will fhew the beft of Men but too much amifs in them, will doubtlefs be to moft a painful Employment J above all, when they have Suf- ferings enough to bear, befides that of a wounded Spirit ^ And why then (hould we not lighten this Burthen beforehand, by avoiding to aft wrong, which is the only fure Way ; or^ * Prov. xyiii, 14, which 302 SERMON XIII. which is the next, by redlfying it inftantly ? But whatever we have made neceflary, we muft fupport ; and being awakened to prefent Remorfe, is unfpeakably better than going on in a Dream to future Mifery. Diredlions for making this Inquiry muft be learnt from the Difcourfes that profeffedly treat of it. But the chief are thefe : to compare the whole of our Adions, Words and Thoughts, as well as we are able, with the Rule of our Duty, con- fcientioufly-, and yet coolly ; neither accufing ourfelves of what we have not done amifs, nor fuppreffing what we have; neither djfturbing our own Peace on Account of mere Infirmities, nor difguiling wilful Sins under gentle Ap- pellations; remembering, that God is merciful and good, yet remembering alfo, that he is juft and holy ; refleding, that we are in his Pre- fence, and praying, that he would make us known to ourfelves. After difcovering thus how we have been guilty, we muft examine alfo how far we have repented. Now Repentance implies Difap- probation of what we have done ill, and con- fequently Sorrow for it; without which in- ward Change, an outward Alteration of our Condufl will avail us nothing. But whether the SERMON XIII. 303 the Concern, even of great Sinners, be vehe- ment and paffionate, or filent and compofed, is of fmall Moment, provided it be real and deep. Sorrow, that we have adted contrary to our Intereft, is a rational Principle; that we have tranfgreffed the Rule of Morals, is a virtuous one; that we have difobeyed our Hea- venly Fath«r, is a religious one. And who- ever is truly moved by all thefe Con(iderations> it will be an ufelefs and a hurtful Nicety for him to difquiet himfelf about the Proportion in which they are mixed, if together they do but produce the proper Efred:. And this Effedt may and will be different in different Cafes. Our Concern for mere Frailties, if it make us humble and watchful, will be ac- cepted, though it doth not prevent fome Re- lapfes into the fame Failings. But our Peni- tence for grofs and deliberate Sins mufl evi- dence itfelf by forfaking them, elfe it hath np Claim to Pardon. And indeed the Repent- ance, encouraged by fo many noble Promife^- in the New Teftament, is that which accom- panied the Converfion of Jews and Heathens- to Chrillianity ; but the Remiflion of wilful Offences, committed after profefTmg it, (and v/e have profdfled it from our Childhood) will 304 SERMON XIII. be found very fparingiy mentioned. For it is expeded of Chriflians to keep the Laws of Chrift, elfe they receive his Grace in vaifi ^ However, there are, God be thanked, Affu- rances of Mercy given to the worfl: of us, oti returning from our Tranfgreffions. But none are given to Sorrow without Amendment. If any were, the whole Intent of the Gofpel would be defeated, and Chrijl be made the Minijler of Sin ^. We muft not therefore imagine, that a lit- tle, or a great deal of Grief in Sicknefs, if w€ could be fure of feeling it then, which we cannot, will intitle us to Forgivenefs. For the bittereft of fuch Anguiih may have neither Piety nor Virtue in it, but be merely the Con- cern of a Malefadtor, (continuing in his Heart as much fo as ever) that he is likely to be puniflied for his Deeds. Or fuppofe there be fome Convidions of a better Kind, grounded even on Chriftian Faith ; yet when there is no Time for trying what Fruits they will bring forth, and when Multitudes, after the like Conviftions, have immediately or foon relapfed into their old Iniquities, v/hat Dependance , can there be upon them ? God indeed knows, f ^ Cor. vi. (J s Gal, ii, 17. if S E R M O N XIIL 305 if they would, in cafe of Recovery, be effefliual ; but he who feels them hath no Means of knowing it. And were he certain that they would, how doth it appear, that when they come fo late, they will be accepted ? The penitent Thief, whofe Pardon is the chief Ar- gument alledged to prove this Point, might poffibly repent long before he was taken, might be taken long before he was executed, might have no Knowledge of the Gofpel, till he hung with our Saviour upon the Crofs; and he exercifed there a Faith fo circumftanced, as ours cannot be: on all which Accounts there in no Room for a Parallel to be drawn between him and wicked Chriftians now, who continue obdurate till the Approach of Death. And what flaall we fay then concerning them ? The mild Spirit of our Religion will not permit us to judge harfhly of them ; Faith- fulnefs to the Souls of Men will not fufFer us to pronounce in their Favour. All we can determine with Certainty therefore is, that fuch Repentance as they flill remain capable of, united with Chriftian Faith, is the beft and only Thing to which they can have Recourfe^ Right Behaviour then will certainly make their Cafe in fome Degree better j and wrong Be- VoL. IlL U haviouri 3o6 SERMON XHI. haviour, even then, when every Thing con- fpires to remind them of what they ought to have remembered fooner, muft make it un- fpeakably worfe. Their Duty therefore is clear, be their Hopes ever fo doubtful 5 and there is always Room for fome Hope whilft Life is preferved. They may have more Time, they may have more Mercy granted them, than they can fee Caufe to exped. God is not, even in their Cafe, a cruel Being enraged^ but a wife and good one juftly difpleafcd. Frightening themfelves beyond a Capacity of thinking and adling reafonably muft do Harm, be their fpiritual Condition ever fo dangerous. They cannot know it to be defperate, and therefore ought by no Means to give it up. Still, on the other Hand, though God may affure them internally of Pardon and Happi- nefs, yet in general very ftrong Perfuafions of that Kind, in fuch Circumftances, are greatly to be fufpeded as enthufiaftic, delufive Ima- ginations: and the modefter and lefs confident Men are, the better grounded is their Profpefl:, But (q extremely uncomfortable a one will it ordinarily prove, that there is great Weight in the Son of Sirac/js Precept: Before judgment examine thyfelf a?ui in the D^y of Vifitation thou 4 foalt SERMON XIII. 307 Jhalt find Mercy. Humble thyfelf before thou be Jick : in the Time of Sins Jloew Repentance — ajid defer 7iot until Death to be jufiified \ The Penitence, left to a Bed of Languifhing, ought to be only the more folemn Completion of that which we pradifed daily in our Health, And moft of us have fo much to reftify, and all have fo much Need to do it well, be it more or lefs, that we fhould not fail to take the earlieft and furcft Time for it 5 when it will be moft acceptable to God, and moft advan- tageous to our own Souls 5 when there will be leaft Ground for Doubt and Scruple afterwards, whether we left our Sins, or they left us ; whether we aded on ingenuous, or fervile Motives. But whatever we have unhappily omitted til! Sicknefs calls, let us then at leaft fet about it inftantly; not be afhamed of re- penting, or being known to repent, for it is in finning that the only Shame lies ; not be fa- tisfied with feeling, and owning to Men a Senfe of our Guilt, as far as it relates to them ; but confefs to God our Difobedience and In- gratitude to him, with the deeper Contrition, the longer we have negleded it, Hezekiah's Prayer indeed hath no Confeffion of Sin, but ^ Ecclus xvlii. 20, 21, a2# U 2 hi. jo3 SERMON XIII. Jiis Thankfgiving afterwards hath a very flrang one : Thou hajt cajl all my Sins behind thy Back K And therefore, when he pleaded at firft, Re-- member y O Lsrdy I befeech thee^ how 1 have walked before thee with a perfeB Hearty and done that which is good in thy Sight ^y we fhould underfland him to mean, that as a King he had been zealous for God's true Religion, to which confequently bis Life was of Importance -, not that as a Man he had not deferved Death, which all Men have. And if we are convinced in any due Degree what our Deferts have been, we fliall intreat the Divine Mercy, not for the Merits, I faid it before, and I fay it again, not for the Merits of our good Aftions, for the heft of them are faulty ; not for the Sake of our Repentance, which in Stridnefs undoes nothing that we have done amifs, and therefore (though our natural Power extends no further) cannot intitle us even to Exemp- tion from Punifliment, much lefs to eternal Rewards ; but folely through his Satisfadion 2nd IntercefTion, who died to obtain both for us. Ajuft Senfe of this Invaluable Bleffing will' cffedually incline us to join with our thankful * If. xxxsiiu if^ ^ Ver. 3. Hu- SERMON XIIL 309 Humiliations, a zealous Performance of what- ever Duties are oppofite to our part Sins, and whatever Mortifications are proper to correct our prefent evil Tendencies. But no ulelefs and fanciful Obfervances, nor any Aufterities, calculated only to give Uneaiinefs for the Sake of giving it, fhould ever enter into a Chriftian's Penitence^ For fuch Things take off the Attention from real Obligations, and fix it on themfelves, as Matters of the greateft Moment : whence the puncftual Performers of them are tempted to fpiritual Pride; and others, who fee this great Strefs laid on them, are induced either to efteem them without Caufe, or to difefteem Religion, falfely fuppofing it to en- join them. Therefore the Scripture directs returning Offenders neither to empty Forms, nor to the Rigours of corporal Difcipline, any farther than to fuch occafional Ufe of Fading, as may be found beneficial, but to dojuftly^ and to love Mercy, and to walk humbly with their God\ And leaft of all fliould "the Sick be harraiTed with needlefs Burthens. For they have one already, of no fmall Weight, laid on them by God himfelf; I mean the Difeafe which he hath inf5i(fted, and bearing that as -* Mic, vi. 8, U 3 they 3IO SERMON XIII. they ought, will ieldom fail to be Labour fufficlent. Merely feeling the Preffure of it indeed will do us no Service, without attending properly to him from whom it comes. On the con- trary, when God faith, In vain have I jmitten your Children^ they received no Corrediion "", it implies, that they were hardened in Wicked- nefs; whereas, when the Voice of the Lord crieth^ the Man of Wijdom will hear the Rody and 'who hath appointed it ". Yet ftill worfe would it be, if, perceiving whence our Sufferings proceed, we (hould be wrongly affefted to- wards the Author of them ; either with their blafphemous Vehemence, of whom the Scrip- ture foretels, ^hey fl^allfret the mfe Ives y and curfe their Gody and look upwards ""-y or with his profane Defpondency, who faid, This Evil is from the Lordy why Jhoiild 1 wait for the Lord any longer "^^ But if we apply to him with humble Confeffion, and fincere Amendment, like Ephraim in Jeremiahy Thou hafi chaflifed mey and I was chaflifed \ after I was infrudledy I fmote upon my Thigh y I was afiamedy yeUy even confounded *^ : we (hall have Caufc to fay with ^ Jer. il. 30. ° Mic. vi. 9. ^ If. viil. 2i« '2 Kings vi. 33. 1 Jer. xxxi. 18, 190 the SERMON XIII. 311 the Pralmift, It is good for me that I have been in ^rouble^ that I might learn thy Statutes % We fliould learn our Duty from God's Mercies, but if thefe make us forget him, Chaftifement is fitly employed to make us recoiled: him. / will caufe you to pafs under the Rod, and bring you into the Bond of the Covenant -, — and ye (hall remember your Ways^ and all your Doings y wherein ye have been defiled: — and ye ffoall loath yourf elves in your own Sight, and know, that lam the Lord^* By this fiall the Iniquity of Jacob be purged -y and this is all the Fruit to take away his Sins \ When therefore God hideth his Face from us, and «K;f are troubled'' with Uneafinefs of Body or Mind, though it may be only to make us, like the Captain of our Salvation, perfe5l through Sufferings "^ 'y yet we ihall do well to inquire with Humility, though not with caufclefs Terror, whether his Purpofe is not what the Prophet declares in his Name : I will go, and return to my Place^ till they acknowledge their Offence -, — in their Affliction they will feek me early "". If on Self-examination we find little or nothing but common Frailties to charge upon ourfelves, we (hall have abundant Reafon ' Pf. cxix. 71. s Ezek. xx. 37, 43, 44. * If. xxvii 9. ^ Pf. civ. 29. ^ Heb. ii. 10. * Hof. v. 15. U 4 to 512 SERMON XIIL to rejoice in all our Tribulations, and be thank- ful to his preventing Graqe. If we difcover groffer Failings, our Concern is, to anfwer the Divine Expedation, as the next Verfe direfls ; Come^ and let in return unto the Lord^ for he bath torn^ and he will heal us ; he hath Jmitten^ end he will bind us up ^. Such Behaviour will procure us the Removal, or Mitigation of our Sufferings at prefent, if infinite Wifdom fees it beft for us. But however this be, it will certainly obtain for us that future Recompence of everlafling Felicity, which the Words, that follow there, naturally exprefs, perhaps with an Allufion to the Time of our Lord's Refur- reftion, the Foundation and Firft-fruits of the general one : 4fter two Days will he revive us^ in the third Day he will raife us up^ and we /I:al( live in his Sight "". $ E R- ( 3^3 ] SERMON XIV. Isaiah xxxviii. i, 2. Jn tbofe Days was Hezekiah fick unto Death : and Ifaiah the Prophet^ the Son of Amcz^ came unto himy a?id faid unto him : Thus faith the Lord, fet thine Houfe in Order ; for thou Jhalt diey and not live. Then Hezekiah turned his Face towards the Wall^ and prayed unto the Lord, FROM thefe Words I have propofed to Ihew you the Duties of Sick Perfons. I. Refpecfting their Fellow-Creatures 5 ex- preffed by the Direction, fet thine Houfe in Order : II. Refpeding more immediately God and their own Souls 5 intimated in the good King's Behaviour, Then Hezekiah prayed t/intp the Lord. The 314 SERMON XIVc The former of thefe I have finifhed, and made fome Progrefs in the latter : under which, after fetting before you, in general, the Ne- ceffity of having Regard to God in our Sick- nefs 5 I proceeded to the particular Obligations, firft of Faith in his Word (giving at the fame time Diredions to thofe, who are difquieted by Doubts and Scruples) ; then of Self-exami- nation in his Prefence^ then of fuch Repen- tance, as our Cafe requires. And here I in- fifted largely on the Danger of trufting to a Death-bed Sorrow ; and yet the Ufefulnefs of feeling and cxpreffing then, rather than never, a due Concern for our paft Sins : which, I ob- ferved to you, muft always be accompanied with earned Petitions for Pardon, offered up in the Name of our bleffed Redeemer ; and for Affiftance from the Grace of the holy Spirit ; with rational and fcriptural, not fuperftitious. Proofs of our Humiliation j and a hearty De- fire to amend and improve under the Difcipline of Heaven. I now go on to remind you farther, that together with thefe, the Sick ought to be very conftant in every other Exercife of private Piety. For as they are cut off from ^CtwQ Life, they have more Leifure for religious Con- S E R M ON XIV. 3f5 Contemplation. And as they want all the Im- provement and Comfort, which they can have . fo they will receive the moft of both, by fre- quent lifting up of their Hearts to the God of Patience and Confolation % the Giver of all Good, in Addreffes carefully fuited to their prefent Condition. But ufually, if not always, the right Manner of doing this will be, not to fet yourfelves Tafks of reading, or meditating, or praying, juft lb often, or fo long ; but to ob- ferve with Impartiality and DIfcrction, what really edifies, and what only flattens you ; as alfo, what your Strength and Spirits will per- mit, without fuffering by it. And if there be Need, you fliould allow other Perfons of Skill and Serioufnefs to judge for you in this Mat- ter ; following their Decifions with fome De- gree of implicit Obedience. And fhould it prove, that with your beft Management yoi; can neither pray to God, nor think of him, v/ith any Thing near the Affedion and Fer- vency, which you find expreffed in many good Books, and (hewn by many good Chriftians, when fick j but in a poor, imperfed:, broken, languid Manner : bear with yourfelves for Vi)^Vi yovi cannot help j and be affured, that .*B.om. xvi. 5. your 3i6 SERMON XIV. your heavenly Father will bear with you, and will accept the Service of which your Weak- nefs is capable, be it ever fo fmall. Nay further, fhould your Condition be fuch as to require a confiderable Share of your Hours to be fpent in a thoughtlefs trifling Way ; fubmit to it, as Part of your Duty 3 and do- it without Scruple. Were you indeed to make Amufements your Choice, as the Means of baniftiing ferious Thought, that would be a great and dangerous Sin. To throw away the Time of Sicknefs after throwing away that of Health ; and imagine it too foon for you to think of Religion, while you are well ; and too much for you, when you are ill: is a Method, which muft end unhappily. But in the ne- ceffary Intervals of Attention to better Things > when, if you were not to fpend your Hours thus, you would fpend them worfe; when your Spirits would fink, and your Patience wear out: then, cheerful Difcourfes, or any Relaxations, that are innocent, that will re- vive no wrong ImprefTions, and excite no blameable Movements of Mind, may be very ufeful : provided, that if you have indulged them too much before, you firmly bind your- felves now to be wifer for the future, if God ! con- SERMON Xiy, 317 continue yopr Life ; and that you give Earned of it, by employing no more of your Time thus, than is requifite, in order to employ the reft better. For miferable Comforters " are thefe Things alone : and wretched Creatures they, who have no other to depend on. Whatever fuperficial palliative Remedies it may be need- ful to intermix, the fundamental Support of a pious Mind will ever be that of the Pfalmift : Why art thou Jo heavy ^ O my Soul-y and why art ihoufo difquieted within me? O put thy Truji in God\ The Caufes of Dejedlion in Sicknefs are of many Sorts : but Religion hath a perfed: Cure, if fuitably applied, for every one of them, as will appear by going through the chief. Some have fo painful a Conviftion of their own Guilt, though perhaps by no Means un- commonly great, that they fear it can never obtain Pardon. Yet, by the Influence of God's Grace, they have quitted the more wilful of their Sins long ago, and watch againft the reft with conftant Care : they have the firmeft Be- lief in general of God's Love to Mankind through Chrift, and in their more compofed Hours receive much Comfort from their own ^ Job xvi. 2, « Pf. xliii. 5, 6, happy ■■\^i'~ 3iS SERMON XIV. happy Change. But ftill at other Times, and efpecially when they think of their End, as probably approaching, their Hopes are de- preffed by a Load of Terrors, and tormenting Apprehenfions, that may be, let the Spirit be ivilUng % and fay, / comey to do thy Willy O God°: yet without reckoning a confiderable Degree of inward Re- luftance, if we (hould feci it, a Sin ; or even too great a Degree to be either a heinous Of- fence, or a bad Sign upon the whole. Our blefled Lord himfelf, who chofe to fuffer every Thing, which might inftrudt us, was probably * Mic. ii. 10. " Matth. xxvi. 41, • Ileb. x. 7. X z on 324 SERMON XIV. on that Account not intirely exempt from Dread of Death : but he was intirely obedient under it ', and thus furniflied us with the fuUefl Proof, that Infirmity of Nature is very dif- ferent from Rebellion of Will, and very con- fident with perfed Refignation. Indeed fo far as Reafon can influence, the virtuous have much more P^eafon of the two, to fear Life, than Death. The former is befet round with Afflidions and Hazards : the Terrors of going through the latter depend, in a great Meafure, to all Appearance, on Imagination. This World, we are fure, hath little Good in it : the next hath every Thing, that we can W\(h : why {hould we be unwilling then to make the Exchange ? At the Hour of our Departure we are ftill in the fame Hands, in vt^hich we have always been. And therefore fb.ould we not fay, from the Bottom of our Hearts : Though I walk through the Valley of the Shadow of Deaths Iwillfea?^ 710 Evil : for thou art with me ^ ? But fome arc not fo much afraid of dying, as of the painful and wearifome Road, that leads to it. They have fuffered already, they think, nearly, if not quite, to the full Extent of their Patience : yet a great deal more Suffering muft P Pr. xxiii. 4. come J SERMON XIV. 325 come ; and they {hall never fupport it. But re- member ; Thoufands and Millions, and amongft them, thofe of the quickeft Senfibility and moil: timorous Difpofitions, have born before you as much as you can have to bear : nay, perhaps you have born yourfelf much more, than remains behind. The fame Help from above, that enabled you to fupport Yefterday, will enable you to fupport To-day and To- morrow. And in fadl, we all of us bear Things very well, which yet we call in- tolerable ; and commonly go through feverer and more tedious Sufferings with as firm and calm a Spirit, as we do lighter and fhorter. At leafl: therefore make not yourfelf miferable before-hand, by drawing frightful Pictures of what may never come; or however may fall greatly fliort of what you imagine. And let the word come ; pray to God, and look unto JefuSy ivho endured the Crofs ^ ; then fet yourfelf to bear what you can ; and you will find, that you can bear what you need. Pain, when moderate, is nothing terrible j and when acute, is feldom long. If you recover, you will foon forget all, or think and talk of it with Pleafure : and if you die ; that, to a good ^ Heb. xii, j. X 3 Perfon, 326 SERMON XIV. Perfon, is the completeft Recovery, that is poffible. In all Events therefore be com- pofed : and to affifl: yourfelf in it, avoid, with the utmofl Caution, all intemperate Words and Behaviour : for indulging them will only ex- afperate your Mind ; and checking them will quiet it very much. Yet never condemn your- felf for merely natural Expreffions of what you feel j (for the moft pious Men, in Scripture, have ufed very ftrong ones) nor too rigidly for a little Exccfs in them. A Duty fo hard, as undergoing fharp Torments, or continued Wearifomnefs, may well admit of fome Im^ perfedtion in the Performance, and yet intitle us, through our merciful Father's Bounfty, to a large Recompence. Nor is it criminal in grievous Agonies, tirefome Confinement, Low- iiefs of Spirits, or Weaknefs of Body, that make us Burthens to ourfelves and others, humbly to aik, when no other Hope of Re- Icafe appears, (if it be God's Will) for that of Death. Only we mull do nothing to haften it j we muft ufe the Means of preferving and fup- porting Life fo long as Nature permits it to laft ; and \vq muft not be impatient with Heaven, if that be longer than we wifli ; but meekly fufFer on, and faithfully maintain our z Poft, SERMON XIV. 327 Poft, until the appointed Hour, when our great Commander (hall call us off to Reft. But befides Refignation in Sicknefs, we owe to God Thankfulnefs alfo ; for the numerous other Bleffings, which we ftill enjoy 5 for the Bleffing of Health, all the Time that we did enjoy it ; for every Interval and Alleviation, every Comfort and Support, which he hath given us fince : for wc are not worth' of the leajl of all his Mercies ^ Nor have we Caufe to be thankful under Sicknefs only, but thank- ful for it alfo. Very poffibly this may feem Affedation to fome, and a bard Saying* to others. But confider: are we not often highly thankful, and with great Caufe, for what produces only Pain to us at the Time; as in the Cafe of any rough Medicine ad- miniftred or painful Operation performed upon us, Neceffity fo requiring ? Now God is the Phjfician of our Souls j and Sicknefs is one of his principal Methods of Cure. By this he deadens our immoderate Fondnefs for Amufe- ments and Pleafures ^ and removes us out of the way of Temptations to Vanity and Folly. By this he lowers the fwelling Vehemence of haughty Spirits ; and teaches hard Hearts by » Ccn. xxxii. 10. • John v'u 6o» X 4 Ex- 328 SERMON XIV. Experience, that Mifery deferves Pity. By this he (lievvs us the Emptinels of the prefent World, the Neai'nefs and Importance of the next: reminds us of Self-Inquiry and Peni- tence, Meditation and Prayer : tries and ex- ercifes our Faith, our Truft, our Patience : gives us the Opportunity of cffering to hij?2 what cojts us fomething "■ I and by employing us in more laborious Work, fecures to us a more ample Reward. The harfheft Difcipline, thac is requifite to procure fuch Benefits as thefe to us, (and it is only if Need be'', that we are af- fiided) furely deferves our utmoft Gratitude. The more, and more condantly, our Hearts are filled with it ; the better and happier we fhall be : but if we can arrive no farther, than to be fenfible, that we have Reafon for Thank- fulnefs ; and to exert accordingly fome Ads of it from Time to Time upon Recolledion j let it excite no Terror in us, but only Endeavours to improve. Nor iliould we imagine, that |.here is the leaft Inconfirtence between Thank- fiilnefs for the Good intended us by Sicknefs, and earned Defires to feel as little, of it, and be treated as gently, as our Cafe will admit. God indeed knows, what inward Strength we (hall have % SERMON XIV. 329 have : but we only know what our Weak- nefs is 5 and ought therefore to pray, that if it be his good Pleafure, our Trial may be moderate. But whatever it be, we muft join our own Care with his Appointments : elfe all that we go through may be thrown away upon us ; and even, in dired: Contradidion to his Defign, hurt us in the future Life, as well as the pre- fent. This whole Matter is beautifully de- fcribed in the Book of ^ob. If they be bound in Fetters, and holden in Cords of AffliBion 5 theii he jheweth them their Work, and their Tranf» greffions that they have exceeded. He openetb aljb their Ear to DifcipUney and commandeth that they return from Iniquity. If they obey a?idferije hiniy they fdall fpend their Days in Profperity, and their Tears in Pleafures. — But the Hypo- crites (or impure) in Heart heap up Wrath: they cry noty when he bindeth them "". Let us therefore humble ourfelves under his Hand ^j when- ever he lays it upon us ; confider the great End of all his Corrections, and apply our whole Souls to attain it. Perhaps we ought to have pradifed Retirement and Self-Infpec- ticn during our Health, and would not; but ? Job xxxvi. 8, 9, 10, r I, 13. ^ i Pet. v. 6. diflipated 330 SERMON XIV. diffipated and loft ourfelves in Purfuits and Cares, or Diverfions and Trifles. To cure us of this, he confines us to a fick Room, where we muft be alone and think. Let us then at length do it to good Purpofe; look back to our Conduct in this World, look for- ward to our Portion in the next ; remember Cod on our Bed, and meditate on him in the Nigbt'Watches ^. Stand in Awey and Jin no more-y commune with our own Heart in our Chamber y andbejiilh, offer the Sacrifice of Righ^ teoufnefsy and put our Trufi in the Lord''. For the better Performance of thefe and all the Duties of Sicknefs, and obtaining fuch a Conclufion of it, as may be moft expedient for us, religious Prudence will direcft us to join with our own Prayers thofe of our Fellow- Chriftians. To unite us more clofely in good Will and Affeftion, our Saviour hath appoint- ed, that our Prayers (hall be common ; and hath declared, that where we are gathered to- gether for this Purpofe, he is in the Midfi qf us ^• Accordingly, when St. Peter was in Danger, Prayer was made without ceafing of the Church unto God for him '. And St* fames % Injundion ^ ^{, Ixiii 6. * Pr. iv. 4, 5. John v. 14. ^ Mat^, xviii. 20, «A<5tsxii. 5. con- SERMON XIV. 331 concerning the Sick is, p- ay for one another^ that ye may he healed **. Nor certainly ought we to intercede lefs fervently for the Souls of our Brethren, than their Bodies. Therefore in the ancient Liturgies, Pcrfons dangeroufly ill were recommended by Name to the Throne of Grace for fuch Mercies as they needed. And our own hath provided, on behalf of thofe efpecially^ for 'whom our Prayers are dejired^ a moft comprehenfive Requeft, for Comfort and Relief according to their federal Neceffities, for Patience under their Sufferings^ for a happy Iffue out of all their Affii6lio7is. And we fhall con- fult both our Duty and our Intereft, by iii- treating a particular Share, when our Cafe re- quires it, in the general Supplications of the Church of Chrift. But then, if it plcafes God to reftore us, we muft, as we have taken every Method of pro- curing his Mercy, take every Method of ac- knowledging it. And one is, by fuitable Adls of Devotion. Sincere and fervent Thankf- givings at the Time are indifpenfably necef- fary : and ftated Returns of them, for more remarkable Deliverances, are very becoming and beneficial. But Expreffions of Gratitude * James v. i6« 332 SERMON XIV. in Words alone, however warm, are nothing. We muft lliew it in our whole Behaviour; zealoufly keep alive the good Purpofes, that we formed in the Time of our Danger ; freely own them ; facredly execute them ; al- ways remembering, that the mofl: perfed Recovery is but a fliort Reprieve : elfe our former Sins, and more, will enter into our Souls, and dwell there -, and cur laji State be worfe than our Jirji % like that of innumerable poor Wretches, who are gone into Eternity before mt whereas if we pay our VowSy which we fromifed with our LipSy and fpake with our Mouths, when we were in Trouble ^ ; our chajien- ing fhall yield us here the peaceable Fruit of Righ- ieoufnefs ^ j and o-ur light AffiiBion, which is but for a Moment^ work for us an eternal Weight of Glory \ Thus I have gone through a large Number of Diredlions to the Sick. But there is no fmall Danger, that when you are called to the" PraQice of them, fome may be forgotten, fome mifapplied, and ethers found fo ftiort and* imperfed:, that perplexing Difficulties how you are to a6l, or melancholy Doubts what you are to think of your Condition, may « Matth. xii. 45. „. ^ VL Wu 12. 8 Heb. xii. 11. ^'Z Cor. iv. 17. remain* SERMON XIV. 333 remain. Now in thefe Cafes it is natural to afk the Opinion of ferious and prudent Friends^ The more fuch you have, and the more good. Ufe you make of them, the better. But at leaft the Minifters of the Gofpel arc bound ta be fuch to you, as far as they are able, when-> ever you apply to them. Not only the gene- ral Nature of our Office demands it ; but we have all made a particular folemn Promife, to life both public ajid private Mofiitions and Ex^ hortaiionSy as well as to the Sick as to the whole ^ within our Cures y as Need Jl^all require ^ and Oc- cajion Jhall be given'. Still we would obtrude ourfelves on no one : but we muft fignify to you our Readlnefs to- perform this Promife; and indeed our Apprehenfions, that you are oftea Lofers, by not claiming it. What we fay to you here, paffes with too many for Words of Courfe, to entertain you for the prefent half Hour, and be thought of no more. At your own Homes, when you are well, you expedl to fee us only on the fame Footing with other Vifitors : and when you are fick, you are un- willing to fee us at all. Surely we might be of more Service to you, if you would admit us ; and particularly we might be fo in your more * Office of ordaining Priefls. con- 334 SERMON XIV. confiderable, efpecially in your more lafting, Illnefs; when for a long Time together you crejhut up, and cannot go into the Houfe of the Lord ^. We hope you have no Reafon to fear, that we (hall either artfully make a Gain of you \ or otherwife intermeddle in your worldly Af- fairs ; or indifcreetly augment your Danger by tiring or terrifying you. But if we can pre- ferve you from either vainly terrifying, or fa- tally deceiving yourfelves 5 can inform, or but remind you, of any Part of your Dutyj or merely aflift your Patience, and enliven your Hope : both you and we lliall have Caufe to rejoice. Doubtlefs not a few of you can think of every Thing that is proper on fuch Occafions, both in your owii Cafe and that of others, bet- ter than we can fuggeft it to you. And would Gody that all the Lord's People were Prophets "" 5 able to officiate thus to thcmfelves, and thofe around them. But many are not: and fuch as are, would furely do well, at fitting Times, were it only for Example*s Sake, to obferve St. James\ Rule, which he delivers in general Terms : /; anyjick ainong yoUy let him call for the ^ jer. xxxvi. 5, ^ z Cor. xii. 17, 18. ^ Numb. xl. 29. Elders SERMON XIV. 335 Elders of the Church and let them pray over him *: which Prayers were doubtlefs preceded, or followed, by fuitable Exhortations. It is true, he diFCiSs them particularly in order to a mira- culous Cure of the Sick j and prefcribes at the fame Time, anointing with Oil in the Name of the Lord, which was ufed in performing fuch Cures. We will not therefore fay, that his Injundtion is exaftly fuited throughout to the prefent State of Things. But ftill, though Gifts of Heali?ig ° are ceafed, and the Ceremony belonging to them is become totally fuperfluous j it remains notwithftanding a Chriftian Duty, in every Thing, by Prayer and Supplication, with Thankfgiving, to let our Requefls be made known unto God p ; and Petitions for the Sick, both public in the Congregation, and private in their Prefence, may be of great Efficacy, not only to their fpiritual, but their bodily Health. For the fervent Prayer of a righteous Man availetb much **. Therefore in all Ages the Elders of the Church have attended them : and our own Church hath both given Directions, and pro- vided an Office for that Purpofe. Poffibly one Part of the Office may feem to have afcribed fo high a Power to the Minifter, ^ James v. 14. • 1 Cor. xii. 9, 28, 30. ' Phil. iv. 6. * James v. 16. of 336 SERMON XIV. of abfolving the Sick from their Sins, as may lead them into great Miftakes. And it is in- deed more Hable to be fo mifunderftood, than the earlier Forms, which ^ere expreffed in the Manner of a Prayer. But ftill all Writers on the Subject have agreed, that this Abfolution either was intended (which indeed is mod pro- bable) only to fet Perfons free from any eccle- fiaftical Cenfures, which they might have In- curred : (an Indulgence, granted in every Age of the Church to fuch as were dangeroufly 111, on their humble Requeft ; but which is no more pretended to make a Change in their eternal State, than a Pardon from the King is) or, if it means alfo to declare them reftored to the Favour of God, means it only on Suppo- fition of a fincere and thorough Repentance^ which being profeffed by them, it may be charitably prefumed, though not certainly known, that it is real ; and without which, I beg you all to obferve, no Abfolution here, granted by whomfoever, or in what Words foever, will do you the leaft Good hereafter. Accordingly this Form is not appointed ever to be ufed, but when the Sick have made, by their own Choice, a fpecial ConfeJJion of fome ivcighty Matter^ irotibling their Confcicnces^ hiim^ bly SERMON -XIV. 337 bly and heartily defiring^ that it may be ufed for their Confolation. And as this is but fel- dom requefted, and confequently the Abfolu- tion feldom pronounced over any one^ fo whenever it is, it may and ought to be ac- companied with fuch Explanations, as will prevent any wrong Conflruftions. But there flill remains to be mentioned, oa this Occafion, another A(5l of Piety, receiving the holy Communion : which, though not particularly appointed in Scripture for the Sick, hath from the earlieft Times been recommend- ed to them, and pradifed by them ; as a very fit Expreffion of their thankful Faith in the Merits of Chrift's Death ; their Hope of a fu- ture Refurredion, as Members of his Body; and their being in Charity with every other Member of it, and all Mankind : by the Exer- cife of which Graces in this Manner, they ob- tain a Title to fuch Afliftance from above for going happily through their prefent Time of Trial, as muft needs be highly valuable to every ferious Mind. But then, to enjoy the true Benefit of the Ordinances of Chrift, and the Prayers and Ex- hortations of his Minifters, you (hould defire them whilfl you are capable of duly attending Vol. III. Y to 338 SERMON XIV. to them, and ading upon the Impreflions made by them ; not defer them to the laft, when they can hardly contribute any Thing either to ufeful Direction, or well-grounded Comfort 5 and perhaps may only encourage an Imagina- tion, moft pernicious to the Souls of Men, that a few Formalities, in the Conclufion of Life, will atone for fpending it ill. If we take Refuge in Religion with a bad Heart un- willingly, it will be of no Service to us : and if we really delight in its Offices, we fhall have Recourfe to them early 5 indeed we fhall live in the Obfervance of them always ; only repeating them more frequently, and if pof- fible, with more intenfe Application of Mind, as our Need becomes more urgent. For thus our Strength will increafe with our Burthen : and whe?i our Flefh and our Heart faileth^ God Jhall be the Strength of our Hearty and our For* tionfor ever \ ' Pf. Ixxiiii 26, SER- [ 339 3 SERMON XV. Rom. xiv. 9. For to this End Chrijl both died and rofe and r^- 'vived^ that he might be Lord both of the Dead and Living, TH E public Offices of our Church have led us, within a few Months, through nioft of the principal Tranladions of our blef- fed Redeemer's Life on Earth. We have commemorated his Condefcenfion to take up- on him the Likenefs of Jinful Flejh % his fub- mitting to fulfill the Righteoufnefs ^ of the Jewifh Law, and his early Manifeflation to the Gentile World; his fading forty Days and Nights, and yielding afterwards to be tempted in all Foiizts as we are^ yet ^without Sin S Many of his wonderful Works, many of his gracious Infirudlions, have been rehearfed in * Rom. viii. 3, ^ Matth. iii. i^. « H-^b. iv. 15. Y 2 pur 340 SERMON XV. our Ears; and very lately his mod bitter Suf- ferings and Death reprefented, as it were, be- fore our Eyes. We have accompanied him, from his Sorrows and Agonies in the Garden, through al! the fad Variety of Difgrace and Pain that he underwent, till he bo^wed his Head^ and gave up the Ghojl ^ on the Crofs. We have feen his dead Body pierced to the Heart with a Spear, taken down and interred, the Sepulchre clofed, fealed up, and guarded ; his Diiciples, though continuing to honour him, quite in Defpair about him : and yet we find him this Day rifen again, to die no more. Surely it is Time we fliould afk ourfelves what was the Meaning of fo unparalleled a Tranfadion, to which the Attention of all Mankind hath been called fo folemnly ever fince ? It could not be merely to move our Compaffion with a piteous Hiftory, that God fent his Son from Heaven, to live in Wretchednefs and die in Torment ; nor to fill us with a vain. Admiration, that he raifed him from the Grave, and hath placed him at his own right Hand. What then was the View and \J(q of this moft extraordinary Difpenfation ? The Text in- forms us. To this End Cbriji both died and rofe ^ John xix. 30. ajtd SERMON XV. 341 and revived', or, as it fhould be tranflated, and is elfewhere in the New Teftament, lives again^ that he might be Lord both of the Dead and the Living. Every Thing he did or fuffered was ordained to accomplifh that merciful and awful Scheme of Providence, our Saviour's univerfal Dominion over all 5 to make the Obedient good and happy, and rew^ard the Dlfobedient ac- cording to their Works. This important Dodlrine I (hall I. Explain and prove. Then fliew, II. Under what Obh'gations it lays us. I. Chrift indeed, as the eternal Son of the Father, had original Glory and Dominion be- fore the World exifled ; ii-as in the Begi?t7ii?}g ivith Gody and ivas God^ But the Apoftle fpeaks not here of that Dignity and Power which his divine Nature always poflelTed, but which his human Nature acquired, by dying and rifing and living again. It is true, the former Part of his Life contributed greatly, both by his Dodrine and Example, to fet up that Kingdom of Righteoufnefs, over which he was to reign. And even then the Father had given all Things into his Hand \ and committed * John i. I. * John Hi. 35. Y 3 all 342 S E R M O N XV. all 'Judgment to him s. But this being done in Confideration of his future Sufferings, on them the Foundation of his Authority is laid in Scrip- ture. Thus St. Faul teaches, that, becaufe being in the Form of God, he was willing to take upon him the Form of a Servant^ an inferior and miniftering Nature, as ours is ; and then, be- ing y^^^;?^ in Fajldion as a Man^ humbled himfelf yet lower unto the Death oj the Crofs : therefore God hath highly exalted him^ and given him a Name above every Name ^. But elfewhere he more determinately grounds his Sovereignty on his Paflion alone; We fee Jeftis, for the fuf- fering of Deaths crowjied mth Glory and Ho- nour '\ And juftly doth it intitle him to an Authority over us, fince it gained him a Pro- perty in us. For Sin both fubjedling Men by its Guilt, as Debtors and Criminals, to the juft Sentence of God, and by its Dominion, as Captives and Slaves, to the unjuil Empire of the Devil ^ our Saviour, by delivering us in each of thiefe Refpedls, hath obtained a double Right to us. By giving his Life a Ranfom to Divine Juftice, he hath bought us to him- felf with the Price of his Blood ; fo that we are his in Right of Purchafe. And having S John V. 22, ^ Phil, ii. 6-— 9. ' Hcb. ii. 9. de^" S E R M O N XV. 343 deftroyed the Tyranny of the Wicked One over us, by the Holinefs of the Precepts which his Death confirmed, and the Efficacy of the Grace which it procured, we are his again in Right of Conqueft. This Authority, thus acquired, his Refur- redion openly proclaimed; atteiling, not only in general the Truth of his Miffion, but in particular the Acceptance of his Sufferings for our Redemption : and confequently his Title to govern us, and his Power to raife us up again according to his Promife, as he had raifed / himfelf. Hence, during the Remainder of his Continuance on Earth, he founded and gave Laws to his Church ; and being yet more folemnly inverted with Fulnefs of Power on his Afcenfion to Heaven, he ever lives to rule and proted: it. Nor doth his Sovereignty ex- tend over Mankind alone, but the whole Crea- tion. For God, as St, Paul affures us, havi?ig raifed him from the Dead, hath fet him at his own Right Hand, jar above all Trincipality and Tower and' Might and Dominion ^ and every Nam^ that is named, not only in this World, but aljb in that which is to come, and hath put all Things under his Feet ^ : that in the Name of Jefus, as ^ Eph. i. 20, 21, 22, Y 4 - he 344 SERMON XV. he adds in another Place, every Knee fhmld bow, of Things in Heaven^ and Things in Earthy and Things under the Earth ; and every Tongue confefs, that Jefiis Chriji is Lord\ In thefe Words he is defcribed, both as the High-Prieft and the King of the Univerfe. His PofleiSion of the former Office is exprefled by faying, that every Knee pall bow in his Name-, for fo it (hould be tranflated, not at his Namey when his Name is mentioned : though that be a Praftice, both unexceptionable and reverent. To bow the Knee is to pray. So, Eph. iii. 14. For this Caufe I bow my Knees unto the Father of our Lord Jefus Chrift, that he would grant you to be Jlrengthened by his spirit in the inner Man. Therefore to bow the Knee in the Name of yftiSy is to pray in his Name, as the Per- fon qualified and appointed to prefent our P^ titions to God, and derive his Bleffings upon us. The remaining Part of the Paffage de- clares his Kingly Office : And every Tongue confefsy that Jefus Chrift is Lord, or, as St. John more emphatically ftiles him, Lord of Lords, and King of Kings'^. Nof are Men only, but all the Angels of God required to worfnp him " as fuch. Created Beings, of how ^ Phil ii. 10, 1 1. ^ Rev, xvii. 14. " Heb. i. 6. ex- S E R M O N XV. 2iS exalted Rank foever, can only be faithful as Servants in the Houfe of God, but Chrifi as a Son over bis Houfe, which himfelf hath builded *. In what Manner he governs the Reft of his Works we are not concerned to inquire. Men he governs, by giving Laws, which every one, who receives the Knowledge of them, is bound to obey, and no one may add to, diminirh, or alter; by forming thofe, who fubmit to him willingly, into a regular Society, or univerfal Church, provided with fit Means of Inftruc- tion, Difcipline, and Grace 3 by improving them in all Goodnefs, and ftrengthening them againft all Temptation ; by providing, that in the word of Times the Gates of Hell f: all not pre vaiU to abolifh true Religion \ and gradually bring- ing on, according to his Prcmife, that happy Age, when the Kingdoms of this World fh all become the Kingdoms of our Lord and of his Chrifi ^ and he fhall take to himfelf his great Power^ and Jhall reign '^^ But however illuftrious hi^ Do- minion may then appear, the full Manifeftation of it, (for which every other Ad: of his regal Authority is opening the Way) will be in that Hour, when he fhall come with fhe holy Angeh to fit upon the Throne of his Glory, and all Na^ • Heb. iii. 3, 5, 6. ? M^tth. xvi. r 8. ^ Rey. xi. 15, 17. tions 346 S E R M O N XV, tions bemg gathered before him', (hall fentence the Wicked, both Men and Devils, to ever- lafting Punifliment, but beftow on the Righte- ous Life eternal. After which, the Ends of this whole Difpenfation being now accom- plifhed, htjljall deliver up his Kingdo?7i of Grace to God even the Father \ in whofe Kingdom of Glory he JJdall ftill reign^ with him and the Holy Spirit, over his Saints and Angels, for ever and ever \ ■ Such is the Sovereignty over all, v/hich the Son of Man, firft died to acquire 5 and then rifing again, lives to exercife. And as it ex- tends through the whole Creation of God, from the Beginning to the Confummation of all Things, no Wonder, if the Reafons and Circumftances of n:iany Particulars in it be in- comprehenfible to us. Notwithftanding thefe, as the Main of it appears highly worthy of God, and no Part evidently unworthy, we ought to believe the Whole, on the ftrong ;and manifold Atteftations which he hath given us of its Truth. The preaching of Chrifl cm- cified may feem Fooliflmefs "" to the Wife in their own Imaginations. But whoever is duly fen- ' Matth. xvi. 27. — xix. 2S. — xxv. 31, 32. ^ i Cor. xv. 24. ' Rev. xi. 15. " I Cor. i. 23. : 4 fible SERMON XV. 347 iible of his being in a State, where we hww but in party and fee what is neareft to us through a Glafs darkly ^^ will be glad to receive, with implicit Faith, that JViJdom of God in a Myflery^ which he hath ordaimd before the Wo7id unto our Glory''. The Foundation of the Chriftian Scheme, that we are all originally prone to Sin, and adually guihy of it, is but too notorious. Now the Mercy of our heavenly Father, though conftantly fhewn in a proper Degree to every proper Objed, preferves not the faulty from daily experiencing dreadful Confequence^ of their Faults in this Life, which the fincereft Repentance will not fingly prevent. And who can dlfprove, what the Nev(^ Teftament affirms, and throughout implies, that we ihould all have experienced yet worfe Confequences in the Life to come, had not our bleffed Re- deemer done and fuffered for us the Things he hath ? In general, that one Perfon may, by in- terpofing, and even bearing much, on behalf of others, avert from them great Evils, and procure them great Good, we are very fenfible. And fuppofing us ever fo ignorant what Con- nexion in particular there is between the Suf- f \ Gor. i^iii, 12. ? i Cor. ii. 7. ferings 348 S E R M O N XV. ferings of Chrift and our own Salvation ; we have no more Caufe to complain, than that we cannot learn, by what Steps a Friend hath delivered us from worldly Danger, or by what Efficacy a Medicine hath reftored our Health. All that we are concerned in, all that we are to believe and do, we are plainly told. And if we are not told, what God alone is concerned in, the Reafons of his own Coun- fels; we may well be content, that by this Method we are brought to eternal Felicity, without aiking, why rather by this, than any other. Yet even to that Inquiry fome Anfvver may be returned. The Poverty and Labour, the Injuries and Provocations, the Sorrows and Pains, which our Saviour went through, with fo perfect and conftant a Greatnefs and Good- nefs of Mind, afford the ftrongefl Confirmations of our Faith in his Dodrine, and moft power- ful Incitements to pradife the very hardefl of his Precepts. That we are not forgiven, but on the Condition of his undergoing thefe Things, proves, that God hath an irreconcile- able Abhorrence of Sin, and a high Regard to the Honour of his Government : while yet his providing for the Performance of this Condi- tion SERMON XV. 349 tion proves eaaally, that he hath the tendered Compaffion for his fallen and helplefs Crea- tures. Other Footfteps of WIfdom in this wonder- ful Tranfadlion, an humble Search may un- doubtedly trace. But whether many more, and yet weightier Motives to it, may not ftill remain behind, which perhaps it is impoffible, perhaps unfit, for us to fee at prefent, we can- not know, for we are not told. Who would venture to fay of the mofl familiar Objedt of Senfe before him, that its only Ufes are thofe, which he is able to difcover ? And furely we ought not to have lefs Modefty in Points, that are fo much farther beyond our Reach. We believe, on the Credit of Men like ourfelves many Things to have Influences, that we nei- ther have experienced them to have, nor dlf- cern by Reafon that they muft have. Why then is not God to be trufted, as well as our Fellow- Creatures ? And fince, in the Affairs of this World, we often walk not by Sight but by Faith ^ s what Objedion can there be againft it in thofe of another ? Efpecially confidering, that we are only a fmall Portion of the Whole, the Reft of which is almoft intirely hid from y 2 Cor, V. 7 us: 350 S E R M O N XV. us : and cannot even conjedVure, what Depen- dences there may be of one Part on the other 5 and much lefs, what thofe Dependences may require. It plainly appears, that Men are by no Means the only Beings interefted in our blefled Lord. The Scripture teaches, that, as by him and for him were created all Things that are in Heaven and are in Earthy vijihle and invijible, and by him all Things conjijl : fo by him alfo was God f leafed^ having made Peace through the Blood of his Crofsy to reconcile all Things to himfelf^ whe- ther they be Things in Earthy or Things in Hea- ven ^ : that in the Difpenfation of the Fulnefs of Times^ he fnight gather together in one all Things in Chrifi ; both which are in Heaven and which are on Earthy even in him \ Such Hints, as thefe, of a Scheme of Providence amazingly extenfive, were not given, either to gratify or excite our Curiofity ; but to admonifh us, that, in the religious Adminiflration of the Uni- verfe, there are Particulars, not defigned to be comprehended by us at prefent, but by fomc other Part of the Creation ; Things done to the Intenty (as the Apoflle elfewhere more ex- plicitly informs us) that now unto the Fri?2cipaji'- » CoL I, 16 — 20. a Eph. i, 10. ties S E R M O N XV. 351 ties and Powers in heave7ily Places might be made known ^ by the Churchy the manifold Wijdom of Gody according to the eternal Purpofcy which he furpofed in Chrifi Jefus our Lord \ Well then may it become us to be modeft in judging of a Plan fo much too great for us ; and to reve- rence, without expedling to fearch out fully, that My fiery of God^ and of the Father y and of Chrifiy whereiny we are exprefly told, are hid all the Treafures of Wifdom a?id Knowledge "". I proceed therefore now, II. To fliew under what Obligations this Dominion of our Saviour lays us. And thefe are, Firft to acknowledge, Secondly to obey it. If the original Relation we bear to our Crea- tor is to be owned and refpeded ^ the next we ftand in, to our Redeemer, is as juflly in- titled to our Regard. That one is taught by Nature, the other by Revelation only, makes no Difference. Being equally real, they are equally Grounds of Duty : and Negledl of ei- •» Eph. iii. lo, II. '* We know not what Need there was to fet up a Head and Chieftain, in Oppofition to the Prince of this Worlds the Prince of the Ponver of the Air^ &c. whereof there are more than obfcure Intimations in Scripture." Locke's Reafonable* nefs of ChriHianity, p. 530. Vol. II. of his Works, « Col. ii. 2, 3. ther 352 S E P. M O N XV. ther Is alike profane. God, the great Rulef of the World, may both adminifter the Whole of it in fuch a Form as he thinks fit ; and vary the Regulations of each Part, as varying Cir- cumftances require. There can poffibly be no more Room to doubt, whether under the general Lav^s of his moral Kingdom he may form, from Time to Time, particular Inftitutions of Religion ; than whether, under the general Laws of human Society, may be formed par- ticular Inftitutions of Government. Suppofe then a Perfon were to advance, concerning the latter, what fome bold Writers have done con- cerning the former^ were to profefs an intire Submiffion to the mutual Obligations of rational Beings at large, but an utter Contempt of the peculiar Statutes of the Community, in which he lived : fhould declare, that the Commands of the civil Power were only a Republication of the Law of Nature ; that this being abfolutely perfeft, nothing could be added to it, nothing prefcribed, which was not obligatory before fuch Prefcription ; and that therefore all In- junctions and Determinations, by national Au- thority, of what common Reafon had not en- joined and determined, were arbitrary, tyran- nical and unjuft j that public Wifdom, being always S E R M O N XV. 353 always the fame, muft always dired the fame Things ; and therefore different Orders could never have Force in different Ages or Provinces : would not thefe Notions be extremely abfurd ? And furely they are no lefs abfurd in Religion, than focial Life. If Men may form themfelves with good Caufe into particular civil Eftablifli- ments, God may form them with better Caufe into particular religious Eftablifhments, fuch as that of Chriflianity. If our earthly Superiors may difcern fufficient Ground, as the Condition and Behaviour of their Subjects alter, to put all, or any Part of them, under new Regulations, or grant them new Privileges : much more may our Father^ 'which is in Heaven ^, do fo with us. If we are bound often to obey the Appointments of human Prudence without knowing the Mo- tives of thofe Appointments : well may Om- nifcience claim the mcft unlimited Com- pliance. And if, laflly, a dutiful Attachment to the Conftitution of our Country be Part of a worthy Charader; and wilful Violation of it, Difloyalty to the State: furely the hearticft Zeal for the Ordinances of our better Countrv is a ftill more effential Part; and deliberate Contempt of them, Rebellion againft God : ^ Matth. vii. 1 1. Vol. III. Z a dread- 354 S E R M O N XV. a dreadful Crime always, but fingularly heinoiss and fatal in the prefent Cafe; becaufe thefe Ordinances ai*e calculated throughout folely for our Good, temporal and fpiritual, prefent and future; and nothing elfe can fecure us the fame Advantages. The Gofpel, befides com- prehending, and expreffing more clearly, the whole of natural Religion, fuperadds alfo, fuch Affurance of Pardon, fuch Means of Grace, and fuch glorious Promifes of eternal Blifs to Body and Soul; that little do they confider their own Intereft, who would reft their Cafe, if they could, on the mere Conjedures of un- affifted Reafon : which, though fufficient to render the Condition of thofe tolerable, who have no other Guide ; yet muft be owned, in Comparifon, to leave Sinners much room for fear, and afford but fmall Foundation for lafting Hope. Indeed, with thefe new Ad- vantages, Chriftianity brings in fome new Pre- cepts alfo: but none of them burthenfome ; and all of them conducive to our Happinefs^, here and hereafter; provided we not only ac- knowledge the Dominion v/e are under, but, which is the fecond and laft Point, obey it. There are few who totally rejefl: Religion r but few alfo, who receive it thoroughly and cfR^ (lill it is indifoenfably neceffary to a Purpofe of far greater Moment, preparing our Hearts for the En^ploym.ent and Hanpinefs of the World to come. We flrangely miftake our Cafe, if we meafure every Thing, as we are too apt to do, merely by its Influence on the prefent Life. This whole Scene of Things is a State of Education and Difcipline only: we aie forming and training up, by the Laws of our Saviours Kingdom here, to fuch a Temper and Spirit, as may render us for ever blcfled ifi it hereafter. No wonder, if now, in our Condition of Infancy, we fee not the Reafon and life of every Step taken with us. Being lure SERMON XV. 'i^j fure we are in kind and good Hands, our Dutv and our Wifdom is to give up ourfelves in- tirely to God's Difpofal. For we know not what we do, when we prefume to flight any Part of what he hath prefcribed : only this we know, that cffendmg in one Pointy is both in reafonable Conftrudion and in probable Confe- quence, being guilty of all^ » Religion, though ever in Subflance the fame, hath been propofed to Mankind in different Shapes, as the Reafon of Things in different Ages required. Under whichfoever of thefe Dilpenfations we had lived, our Bufinefs had been, humbly to conform ourfelves to it, and carefully to improve ourfelves by it, walking in dll the Commandments and Ordinances of the Lord, blamelefs \ But as we are happily re- ferved to the fulled and clearefl-, the moft rational and amiable Exhibition of Faith and Duty that the World ever faw or will fee; we are furely bound to embrace it with pe- culiar Joy; to obey from the Heart every In- jundion of fo gracious a Marter, as our blef- fed Redeemer ; and, which is the End of all, make fuch a Progrefs in real inward Devo- tion, Benevolence, Purity and Humility, as will bear a due Proportion to the Advantages, " James ii. lo. ^ Luke i. 6. Z 3 that 358 S E R M O N XV. that we enjoy. For it cannot be, that after thofe Demonftrations of Love, and thofe Means, of Improvement, which God hath given us in his Gofpel, he fhould only expedl us to be as good as Heathens : and yet are we not often worfe ? But in vain do we call ourfelves Chriftians, if Names and Forms be the whole of our Chrif- tianity : In vain do we call the holy Jefus Lord, unlefs, by doing fuch Things as he com- mands, we become fuch as he was. To this therefore, if we have any Senfe of Gratitude, the Love of our Saviour muft conftrain us : to this, if we have any Concern for Happinefs, the Fear of gur Judge muft com*pel us. For, as the Apoftle, juft before the Text, hath mod truly obferved, none of us liveth to himfelj\ and no Man dieth to himfelf: for 'whether we live, we live unto the Lord-, cr ^whether we die^ we die unto the Lord ^. In both States we are abfor. lutely his Property, and intirely at his Dif- pofal. , If we obey him, we f^al] alfo reign with him : if we deny him, he will alfo deny us ^. Let us therefore always bear in Mind his own awful Words : 1 am he, that liveth^ a?id was dead ; and behold I am alive for evermore. Amen ; (ind have the Keys of Death and of Hell K ? Rom. xiv. 7, ,8. ^ 2 Tim. ii. 12. » Rev. i. 18, S E R. [ 359 ] SERMON XVr. Acts x. 40, 41. Him God raifed up the third Day^ and Jl^ewed him openly. Not to all the People, but unto Witfiejfes chofen before of God, even to us who did eat and drink with him after he rofe from the Dead. 1 ■*^ H E Refurreftion of our blefled Lord being the principal Fadt, on which he himfelf put the Proof of his divine Authority ; and being that Far him. It appears by their whole Condudl, that they weie convinced of it, wilhuut feeing him. Nut only their bribing the SERMON XVL 373 the Soldiers; but their leaving his Dlf- ciples unmolefted at lirft ; their bearing fo quietly all their Boldnefs of Speech for fome Time afterwards; their fufFering Gamaliel to exprefs his Doubts, whether this Matter w^ere not of God ; their following in Part his Ad- vice, to let them alone, which waa founded on thofe Doubts ; inftead of profecuting them to the utmofl, as Impodors : in fliort their whole Hiflory, in the Beginning of the A^s j and particularly feveral Things in it, which St. Luke doth not feem once to have thought of ap- plying to this Purpofe, evidently (hew, that the Jewiili Rulers well knew, a ftrid: Inquiry would not ferve their Turn ; and therefore tried, as long as they could, to ftifle and con- ceal what had happened, in Hopes it w^ould gradually be forgotten. Undoubtedly their wifer Way had been, to have owned the Truth, and yielded to it. But they were too wicked to be wife : and fo contrived only to be cunning. Our Saviour had declared in flrono* Terms againrt: them : they had proceeded to the laft Extremities againft him. Therefore, befides their fpeculative Prejudices ; if he pre- vailed, all their Authorit}^ they faw, was ut- tcily gone; and their Perfons, they probably A a 3 imagined 374 SERMON XVI. imagined, were not fafe. So that, hardened as they v/ere, and perfuaded it was too late to retreat 3 laying new Evidence before them would only have increafed their Guilt in re- fifting it : they would have believed nothing they could help 5 they would have acknow- ledged nothing at all ^ but, if Need had re- quired, averred the dired: contrary to what their own Eyes had beheld. Probably indeed they were not all profligate alike : fome of them would have fubmitted to our Saviour, if they had fccn him : but how do we know, that the fame Perfons did not, upon the Tefti- inony of others feeing him ? For they, whom any Proof would convince, might very well be convinced by fuch Proof, as that was : and we are expreflly told, that a great Company of the Priefis u^ere obedient to the Faith ^ : whofe Con- vidion, and that of thoufands more, at Jeru- falem itfelf, fo very foon after, againfl their former deep rooted Perfuafion, and prefent In- tereft, is a flrong Confirmation of the Fad: af- ferted by thofe, who were Witneffes : and, on the Whole, may be full as fatisfadory, as jf they had been Witneffes themfelves. " ^ Ads vi. 70 But SERMON XVL 375 Bat fuppofing that our Saviour's Appearance to them would have converted all the Rulers: undoubtedly this would have had a great, per- haps a general Effe-d:, in that one Nation. But every Nation, and every fucceeding Age, was concerned equally in this Matter : and what Effedl would' it have had upon them? The Romans firft, would have confidered it as a yewiflj Fraud, concerted amongft themfelves, to raife the Credit of their own Religion ; and no more have regarded the Miracles of the Apoftles amongft their Countrymen, in thefe Circiim- ftances, than we do thofe of the Church of Rome, pretended to be v/rought, where every one is either unwilling, or afraid, to detect them. The Infidels of later Days, who believe nothing of the other Miracles which the Jews believe, would they have believed this, merely becaufe the jews believed it ? Since they can- not even now refrain from afcribing our Re- ligion to Policy and Prieft-craft, though all the Jewifh Politicians and Priefts were zealou-s againft it to the utmoft ; what would they have faid, if both had been for it, on feeing Chrift after his Refurredion ? Undoubtedly, that they had feigned a Difficulty of being brought over into what they had, in Truth, originally con- A a 4 tiived ^ 376 S E R M O N XVI. trived ; and, by their Art and Authority, pre- vented the Difcoveries, that elfe might have been made 5 or hu£hed up thofe, that aftually were made. Nor would even this have been the worft Confequence yet. Had bdth the Rulers, and the People received him as the Mcffiah, on the Evidence of his appearing a fecond Time alive : ftill they would have received him, ac- cording to their own falfe Notion of the Mefiiah, as a temporal Prince ; and been im* mediately up in Arms to fet him on the Throne, whether he would or not. For when he had performed but one Miracle that took with them : he found they were refolved in- ftantly to make bim King by Force'^ ; and he avoided it only by efcaping from them. He might indeed, when he was rifen again, have plainly told them all their Miflske : but they would either have rejeded him once more upon it ; (and then, to what Purpofe had they feen him?) or they would have thought he meant fomething different from v/hat he feemed to fay j as the Difciples did, when he very plainly foretold his own Death. Even them he could never fet thoroughly right in the Article of hi's ^ John vi. 15, King- SERMON XVI. 377 Ringdom, fo long as he remained on Earth: much lefs the People. They were uneafy un- der their new Matters : they expedled a De- liverer : their Expedations were juft then at the Height: and had he {hewn himfelf amongft them, and been acknowledged by them ; what could have reftrained them, but fuch a Power, as God never exercifes over the Wills of Men ; for it would deftroy their Freedom, and alter the whole Conftitution of the moral World ? Therefore, inftead of ap^ fearing to all the People^ he did not let his Difciples preach him to any of the People, from his Refurredion till after his Afcehfion : for had the Body of them been told, and be- lieved, that the Meffiah was rifen, and ftill amongft them ; of Courfe they would have been eager in feeking him ; and what Ru- mours and Tumults would this have raifed, and what muft have been the Confequences ? After this, if he had left them, and afcended into Heaven, the Remedy had come too late : the Ferment would have continued ^ and it is ampoffible to know, to what Height it might have rifen. But had the Jews been ever fo quiet; ever {q much convinced by our Saviour, that they ought 378 SERMON XVI. ought to remain quiet: yet, when once the Romans^ who muft know their former No- tions of the Meffiah, came to underftand, that they aJ! agreed that he was at laft come ; they would never have believed this Calm to be any thing, but an Artifice, to lull them afleep, till Matters were ripe for a general Infur- redion. They would therefore have feized on the leading Men immediately, called in their Forces from the Countries round, and re- quired the whole Nation to renounce their new King. Had they fubmitted to this, there had been an E^d of Chriftianity amongft rthem. Had they refifted, as in all Proba- bility they would: upon the Romam prevail- ing, what the chief Priefts apprehended had certainly come to pafs ; they would have taken 4%wciy their Place and Nation \ and the Vv^hole would have been charged on the Dodtrine of Chrift. If the Jews had prevailed \ they would have Imagined their Succefs a full Proofj that the Meffiah was yet virtually, though not corporally, amongft them 5 and proceeded to extend his Dominion as wide as they could : un- der which Circumftances, the Gofpel, in a Manner abfolutely contrary to its Nature and *" John xi. 48. Genius^ SERMON XVI. 379 Genius, muft have owed its Progrefs, if it made any, to Force, not Perfuafion ^ and fo have been liable to the fame unanfwerable Objedion, that the Religion of Mahomet is now. Of laftly, fuppofmg what is in the higheft Degree unlikely, that neither the Jews had rebelled, nor the Romans fufpedted them, but both had been made fuch as they ought, by a public Appearance of our Saviour after his Refurrecftion : undoubtedly this had been very happy for that Age, and perhaps the next or two : but what had been the Cafe of diftant Ages ? We, that live in the latter Days, fliould, by thefe Means, have loft intirely all that ftrong and neceflary Evidence, for the Truth of his Miracles and Hiftory, which arifes now from the Impoffibility of his primi- tive Difciples having any Motive to deceive Men, in teaching a Dodrine, for which they fufFered, fo patiently and cheerfully, Perfecu- tion and Death. Chriftianity would then, in all likelihood, have been confidered as a Super- ftrudure of Romaji Policy, erefted, by an artful Emperor, on a Piece of Jewifh Enthu- fiafm, which he found very commodious for bring.- 3§o SERMON XVI. bringing the World into good Order; particu- larly into quiet Subjedion to its new Mafter. And the Meeknefs of Spirit, which our Re- ligion enjoins, and the great Strefs it lays on Obedience to the civil Magiftrate, would have been thought a D%':mon(tration, that this, and nothing elfe, was the real Truth. So that the whole would have feemed by this Method a Contrivance of Man : whereas now it ap- pears plainly the Work of God 3 affording rea- fonable Evidence to good Minds ; preventing the Harm, that muft have followed, if bad ones, continuing (uch, had joined with ihem ; and turning that Oppofition, both of Jews and Heathens, which threatened the Ruin of the Gofpel, into a Proof of its Truth, that will fupport it for ever. Thefe Confiderations are furely fufficient to remove any Doubts of ferious and humble Minds on this Head: to convince Objedors, that they do not always fee to the Bottom of what they venture to talk about very freely : and to make it probable, that, in other Points, as w^ell as the prefent, when they come to be thoroughly examined, the Foolijlnefs of God will always be iouni luijh' than Men ^- : which E 1 Cor. i. 25. good SERMON XVI. 381 good Parpofes may furely juftify dwelling, now and then, fomewhat largely on a Subjedt of lefs general and pradlical life. It is true, the bad Confequences, that might have at- tended our Saviour*s public Appearance after his Death, are feveral of them only con« jedural : but the good ones, imagined likely to flow from it, are fo too : and ftronger Con- jedures are very juftly oppofed to weaker. Nay were any, or ever fo many, of the Rea- fons, alledged for his Condud: in this Refpedl, of no Weight at all : yet who knows, what others there may ftill remain in the endlefe Treafures of the divine Wifdom, to be dif- covered hereafter ? And what hath fo fallible and fliort-fighted a Creature, as Man, to do; but thankfully to receive whatever Know- ledge, be it more or lefs perfed, his Maker fhall vouchfafe to give him ; and apply him- felf with the utmoft Care, to ad fuitably to what he underftands 5 inftead of railing Ob- jedions and Cavils, out of every Particular, that he is ignorant of? For the fecret Things ^ belong wiio the Lord our God: but thofe Things^ which are revedled^ belong unto us, and to our aiu 382 SERMON XVI. Children for ever -y that we may do all the Words of this Law ^ Let us all therefore learn, not only to be- lieve firmly in Speculation, that our Saviour is rifen again ; but in the Faith of his Refur- redion to prepare for our own : earneftly praying God, to raife us from the Death of Si?i to the Life of Righteoufjiefs 'y and diligently feek- ing thofe Things which are above ^ where Chrifi Jitteth at the right Hand of God \ that^ when hefhall appear ^ we alfo may appear with him in Glory '\ After v|iis Crucifixion he appeared on Earth only to a few : but the Day is ap- proaching, when, behold^ he cometh with Clouds^ and every Eye fhall fee him^ and they alfo which pierced him : and all Kindreds ^of the Earthy that rejeded or difobeyed him, Jhall wail be- caife of him ^ : and foall be pimi^jed with ever- lafling DeflriiBion from the Prefence of the Lord a?2d from the Glory of his Tower ^ when he Jhall come to be glorified in his Saints^ and to he admired in all them that believed the Tefii- 'fnony of him in that Day ^ For the Lord fhall defcend from Heaven with a Shout^ with the h Deut. xxix. 29. ^ C0I. iii. i, 4. ^ Rev. i. 7. 1 2 ThefT. i. 9, 10. ■ Voice SERMON XIV. 383 Voice of the Arch- angel and with the Trump of God : and the Dead in Chrijl Jhall rife firfl ; and they which are alive and remain flmll be caught up together with them in the Clouds, to meet the Lord in the Air^ and fo fhall we be ever with the Lord"", « I ThefT. iv. 15, 16, 17, SER- ^ [ 38j ] SERMON XVir 2 Cor. y. 20. Now then we are EmbaJJadors for Chriji, a$ though God did befeech you by us ; we pray you in ChrijVs Steady Be ye reconciled t9 God. TH E Minifters of the Gofpel ought ever to have in their Minds the End of their Office, that they may diligently ufe the right Means to attain it : and the People under our Care {hould be no lefs attentive to it, in order to receive, by co-operating faithfully with us, the Benefits intended to be conveyed to them through our Hands. Now the Na,ture of our Commiffion is fet forth in the Text: where you have Vol. Ill E b I. The^ 386 SERMON XVII. I. The Character, in which we aft, Em- bajfadorsfor Chriji. IL The Errand, on which we are fent, to fray Men that they woiild be reconciled to God. I. Our Charader is that of Embaffa/hrs for Chrijij which means injiead of Chrift, as the fame Word is tranfeted in the latter Part of the Verfe. God fent his San into the World, as the Meflenger of his Covenant ; the Perfon, by whom he notified his gracious. PromifeSj, arid the Conditions of them, to Mankind*. When he eeafed to inftrud: them perfonallyj, his Words to his Apoftles were, ai the Father hath fent me^ even jo fend I you \ Nor did he fend the twelve only, but gave to his Church other Paftors and Teachers alfo, for the Work of the Minijiry, for the edifying of his Eody^ tiU we all come unto perfeSi Men in Chrifl "^^ and pro- mifed to be with them ahjxay even unto the End of the World \ Siich therefore "the Apoftles appointed in every City; deputed them ta ivork the Work of the Lord^ as they themfehes did ^'^ direfted feme of thefe to appoint others % as Feeders of the Flocky wider Chrifl the chief a ]rhn XX. 21. ^ Eph. iv. 12, 13. <= Matth. xxviil. 20. d I Ccr» xvi. Lo- ' 2 Tim. ii.. z.. Tit. i. 5. Sbep^ SERMON XVII. 387 Shepherd^ \ required them to exhort and rebuke with all Authority ^, and commanded Chriftlans to fubmit to them^ as Watchmen over their Souls, who mufl give Account ''. God forbid, that you fliould have Caufe to be alarmed at the highefl of thefe Claims. The fame Scripture, on which they are found- ed, guards againfl it fufficiently. As to tenl- poral Matters : our Saviour's Kingdom is not of this World ' ; nor have his Minifters, as fuch, any peculiar Right to interfere in the Affairs of it. The Lord indeed hath ordained ^ that they who preach the Gcfpel^ fl^ould live of the G of pel ^, But what Provifion fliould be made for that Pur- pofe, he hath left entirely to the Confcience and the Prudence of Men. Our Authority of demanding even a Maintenance from the un- willing, and certainly then the further Privi- leges that any of us enjoy, are derived folely from the voluntary Gift of the civil Powers And as to fpiritual Concerns : the very Apoftles were bound to teach only what their Mafter commanded. And they indeed could not miftake any Part of it : but we may ; and therefore you are not obliged to believe im- plicitly what we affirm. So far ftill as Per- *■ I Pet. V. 2, 4. . s Tit. ii. 5. ^ Heb. xiii. 17. * John xvii. 36. ^ i Cor. ix. 14. B b :? fons 388 SERMON XVII. fons are fenfible, that they cannot detcfmirpc for themfelves, they (hould follow their eftab- liftied Guides, if they have Reafon to think them Ikilful and honeft. But to all others we apply as St. Paul did : I /peak as to wife Men : judge ye what I Jay \ Whatever appears true to any Man by his own Reafon, or to any Chriftian by the Word of God, he ought to obferve,. though no one reminded him of \U And whatever any one elfe proves to him, though abfolutely unautho- rized, he is bound to admit. But when God himfelf, knowing Man's Need and yet unwil- lingnefs to be taught,, hath exprefly ordained a Succeffion of Perfons to execute that Employ- ment : if either we ncgleft to give, or you to receive Inftrudion, it is a highly aggravated Contempt of his Authority, and of his Mercy* We have indeed this Treafure in earthen Vejfels "* : and too often add Sins to our Infirmities, by which we difhonour him we reprefent, and ihall bring down fevere Punifliment on our own Heads. But ftill, as in temporal Societies^, Officers, though bad and unfit Men, muft be duly obeyed, as far as their Commiflion ex- tends, in Refpeft to the fupreme Power, under ^ J Cor. X. 15. ''^ 3 Cor, iv. 7. whicE SERMON XVII. 389 which they aft ; Co in the fpiritual one of the Church, when you hear the Truths of Re- ligion from the worft of us all, you are to re- ceive them as the Word of God, for fuch in- deed they are, not as the Word of Men. And a MefTage from him defer ves the utmoll: Ho« nour ; let them, who bring it, deferve what they will. Arc you then, careful to regard what we fay the more, if there be Reafon to think well of us ; but as little prejudiced againft it as poflible, if there be not : or do you flight the Commands of your Maker, when they come by a Perfon whom you do not efteem, or barely do not like ? But if you like him ever fo well, attend on him ever fo conftantly, applaud him ever fo highly, and flop there j you have done nothing. It is not Entertainment, it is the Law, that you are to feek at his Mouth : for he is the Mefenger of the Lord of Hojh ". You arc to look beyond us, to the End of our Miffion : not to pay us any fuch Deference, even for that, as may en- danger our Humility, leffen our Ufefulnefs, and pervert us into Inftruments of Harm in- ftead of Good ; but only to excite in your Minds, from a due Veneration of him who " Mai. li. 7. B b 3 fend. 7 390 SERMON XVII. fends us, a due Attention to what the Text mentions. 11. The Errand he fends us upon. Were that merely to notify a Dodrine ever fo ftrange, fhort of palpable Abfurdity, a Command ever fo difficult, a Threatning ever fo fevere, you would be bound to receive it, on the Autho- rity of proper Credentials, with the moft fub- miffive Reverence;X But what is the Meflage, that his Minifters bring you from him ? Be ye reconciled to God. Surely a moft gracious, but at the fame Time a very alarming one. For you will fay, are we Enemies to him then ? Why doubdefs the ExprefRon implies, that poffibly we may. And it is our higheft Con- cern to inquire immediately, (if we have not done it) whether we be or not. By Nature we are Children oj Wrath ° ; in- volved in the Mortality, to which our firft Pa- rents were condemned; in the Corruption, with which they tainted themfelves. We ex- perience both. And God muft confider our bad Inclinations, however we came by them, with Difiike as. well as Pity: and may juftly leave us in this fallen Eflate, unlefs we make \Ufe of the proper Means to be relieved from , .0 .Eph. ii. J* it. / SERMON XVIL 591 it; What Care then have you taken in this Refpcd: ? *^ IFe have been hy Baptifm regenerate •and grafted into the Body of Chriji's Church p ; and we have pcrfanally ratified fince, the Vow then made in our NameJ" You have done well : and thefe Things intltle you, to Af- fiftance from above for amending yourfelvcs., and to eternal Life on Condition of your en- deavouring it faithfully. But all Men have broken this Condition by actual Sin. What have you done then to renew yo-ur Covenant ? Have you lamented your Fallings, and re- doubled your Watchful nefs : or have you tame- ly given Way to irregular Appetites and Paffions ? Have you not indeed llriven to ex- cufe, to juftify, to encourage, to make Provi- fion for them ? fomettmes perhaps you have re- fifted them : but from what Principle ? From that of Confcience towards God : or of Intereft, Convenience, Reputation only? If the latter, they are no religious Motives. If the former, have you refifted in all Sorts of Temptations, and in the main fuccefsfully ? " No : we muft own, we have commonly been overpowered; and are fo ftill." Why, in Proportion as this is your Cafe, both Reafon and Scripture pro- P Office of Baprifm. B b 4 nounce 392 SERMON XVII. . nouRce it a bad one: for *without Holinefs^ habitual Piety and Virtue, no Man Jhallfee the Lord"^* Are you then trying all Methods to increafe your Strength : or do you give up the Contefl: ; fometimes perhaps a little grieved 5 but oftener fecretly glad, that you have gotten fo fpecious a Pretence, as that of your Weak- nefs, for living as you like ? But you will fay, hov^^ are we to increafe our Strength ? Partly, by reprefenting to your- felves, ferioufly and frequently, the Bafenefs and the Danger of finning againft God ; by avoiding refolutely the Things and the Perfons, that incline you to it ; by reading good Books^ and hearing good Advice in public and pri- vate. Something of all this you have proba- bly done : but whether near fo much as you could, afk your own Hearts. Or fuppofing you have : there is one effential Point wanting. Have you applied to your heavenly Father for his Help ? Scripture and Experience prove, that we are not f efficient of ourfehes \ Now he is completely able, he is intirely willing, he bath exprefiy promifed^ to affift us. But he juftly experts, that we fliould own our Depen- dence on him, by aflcing his Aid. And if wo 'f Ilcb. xii. 54. ' 2 Cor. iii. 5. are SERMON XVII. 393 are too proud, or too negligent for that, he leaves us to the Confcquences. ** Yes : but we have prayed, as well as endeavoured, and all to no Purpofe." But how have you prayed ? Only as a Matter of Courfe perhaps, without much Perfuafion, that it would do you any great Good; without inward Penitence and Humiliation ; without Attention and Earnefl;- nefs; or however without due Perfeverancc* And what can you exped: from fuch Prayers ? But fuppofing, that you are fatisfied with yourfelves on thefe Heads, what Plea have you made to God for his Pardon and Help ? " That of his infinite Mercy." But his Mercy flows to Mankind in a particular Channel. God was in Chrijl reconciling the World to himfelf, as Jthe Verfe before the Text teaches. Have you then applied through him? Perfons ignorant of him indeed cannot : and the Judge of all will undoubtedly confider their Cafe with Equity. But if you, to whom he is revealed, feck to be reconciled without him, it is re- folving not to be reconciled at all. " No: we have prayed in his Name conflantly." But bath it been with any inward Jenfe of what he hath done for you, and is to you ; with any real Faith and Trull in his Atoncmcnc and 394 SERMON XVII. and Grace, difclaiming all Merit of your own ; with any fixed and adtive Refolution to take his Toke upon you % and obferve his Appointments in order to attain his Likenefs ? Poffibly you will plead, that fuch Faith and Refolution are not in your Power: they are the Gift of God'y as appears from Scripture : and therefore it is none of your Fault, if you have rhern not. Bat it is in your Power to yield to his Spirit when he flrives with you % to dwell on his Convicflions of your Sins and your Danger, to cherifh Defires of what you want, to endea- vour at what you are commanded, to ufe the Means which the Gofpel prefcribes. If you have done thus, go on to do it, and you will infallibly fucceed. If not, this is the Method, which, as though God did hefeech you by usy we pray you in Chriji's Stead, to take, that ye may he reconciled to God. Whilft you neglecft it, you can be no other than his Enemies : and think with yourfelves, we beg you, in the next Place, how joylefs, how terrible a Situa- tion that muft be. He is infinitely wife : and therefore knows what is beft for us. He is infinitely good : and therefore his Diredions point it out to us. He -* Matth. xl. 29. ^ Eph. ii. 8. » Gen. vi. 5. 3 is SERMON XVII. 395 IS perfeflly juR and holy : and therefore loves right and abhors wrong Behaviour, His Power is irrefiftible, and therefore he can reward or punifli to the utmoft : his Veracity is un- queftionable, and therefore he will reward or punifli eternally. What can we then promife ourfelves by Difobedience to him : what may we not promife ourfelves by Obedience ? Our worldly Enjoyments, at beft,. are low and un- certain j our Sufferings many and fevere; our Comforts and Supports under them poor and few'; a very great Part of our Time is fpent meanly and contemptibly, if not infipidly and tcdioufly. What a Situation is this, if we are to take it for our all, without God and without Hope! We are ftrangely apt indeed to flatter onrfelves daily with Profpefls of this and that Pleafure and Advantage foon to come. But if we look back, what very great and lafting Satisfadion hath the highefl and the happieft of us ever had : and what better Ground is there to expedt any in the Re- mainder of our Days ? Undoubtedly we have enough to be thankful for, and much more than we have deferved. But i$ it enough to reft in, and defire nothing farther ? Shall we feel ourfelves perfuaded, on cool Reflexion at the 3^96 SERMON XVJI. the Clofe of Life, that going round and round the Circle of our prefent Amufements and Purfuits, in the Manner that we have done, and being difappointed continually by every one of them in its Turn, is all the Good that a rational Soul needs wi(h ; efpecially while heavenly and eternal Blifs lies within our View and within our Reach ? This would be a grovel- ing Way of thinking indeed. But fuppofe our Days are cut fhort in the Middle, or the Begin- ning : fuppofe our Gratifications are peculiarly few ; or our Diftrefles peculiarly heavy : ftill fhall we aim at nothing better ? At leaft, (hall we not guard againft fomething unfpeakably worfe ? For confider ; God is our Maker and Lord : this intitles him to our faithful Ser- vice. He is our Benefaftor by all that he hath given, and all that he is ready to give us: this demands our moft affeftionate Gratitude. And if we deny him either, he will and muft (hew to the whole Creation which he governs, that they who fin, {hall, unlefs they apply for Par- don in the Manner diredled by him, fufFer in Proportion. Now they do not fufFer thus here : and therefore they will hereafter. Are you then contented, rather than be reconciled to God, befidcs lofing the Promife of his Fa- vour, SERMON XVII. 397 vour, to undergo, firft the Terrors, then the Torments of his future Difpleafure, fuch as his Word hath defcribed them ? Think a little of this. What fhould induce you to it ? If Love of fenfual Gratifications tempt you to difobey him : irregular ones will almoft al- ways end, and commonly foon, even in pre- fent Mifery. If worldly Intereft : both for- bidden Methods, and immoderate Defires of promoting it will entangle you in Perplexities, difquiet you with Solicitude, and ftain you with Dishonour : you will often mifs your Aim, and never be long fatisfied with obtain- ing it. If Refentment or any Species of Mala- volence biafs you, this is being habitually and exquifitely wretched, only for the Chance of an occafional Joy in Mifchief, that will make you almoft as hateful to Man as to God. Or could any of thefe Things afford you a Delight ever fo unmixed, how very quick is the whole Scene of them paffing away 1 Doth Pride then rule within you, and reprefent Submiflion to your Creator, as beneath you ? But do you not obey and honour your earthly Superiors ? Do you not expedl your Inferiors to fliew every appointed, every cuflomary Mark of Honour and Obedience to you i and even an implicit Compliance 598 SERMON XVIL Compliance with your Diredtions ? Why thert is not the Author and abfolute Difpofer of your Being, worthy of the moft unreferved Duty, the moft refpedtful Homage -, and where is the Meannefs of paying it ? But you are apprehenfive perhaps of being defpifed and ridiculed for your Piety and Vir- tue*/ But (hall you not be approved and ap- plauded by the Wife and Good, by many of the Bad themfelves, by the Judge of all and his holy Angels at the great Day ? But, it may be, you have Doubts about Religion : and there- fore you do not fet heartily to pradife it. Seek for Information properly then, and hearken to it fairly. Pradife confcientioufly what you cannot doubt of : keep to the fafer Side, where you do doubt : make fure, that no finful Incli- nation prejudices you : be content, though you do not fee every Thing, if you fee enough to direfl: your Steps ; and you will foon difcern, which Way is beft to take. But you are afraid of not perfevering : or though you fhould, of not fucceding. Try however at leaft. Honeft Endeavours, if they do no more, will alleviate your Guilt. But by continuing them, you muft gain fome Ground : and fhould you fall after that, and feem to iofe it -, you may rile-again^ and SERMON XVII. 399 and learn Skill from your Defeats to obtain at laft the Viftory. IJfin^ the^P^refcribed Means, you have God's Promife for it : and how fmall foever your own Strength may be, his hath no Bounds. Why doubtlefs, you will fay, he can do every Thing: but you have been a great Sinner.; and you know not how to think he will either help or even forgive you. And certain it is, that you have not deferved it : nor can you, of yourfelf, be fure of it. But ftill common Rea- fon gives you fome Hope. You are frail : he is good : his Forbearance is a Degree of For- givenefs. Repenting, ConfefTmg, Striving, muft render your Condition better, than a contrary Behaviour would. How much indeed, he himfelf alone can telL And therefore, if you want further Encouragement, as well you may, look into his holy Word. There he hath granted Kmwiedge of Salvation to his People, by the Remi/Jion of their Sifts, through the tender Mercy of our Gody whereby the Dayfpring from en high hath lifted us, to give Light to them that fit in Darknefs and the Shadow of Deaths to guide our Feet into the V/ay of Peace ^. l:^2.y our offended Benefador and Lawgiver and ^-Luke I. 77, 7S, 79^ 40O SERMON XVII. Judge, not only permits, but befeeches you to he \ reconciled. Nor hath he fent this Requeft by I a common Meflenger, but by his only Son, tjoho had Glory with him before the World was *, ; *who in the Beginning was with Gody and was ' God^. Nor hath he fent him, barely to make a Publication of it, from Heaven, and return : but to take upon him our Nature, bear the Inconveniences of a low Condition of Life, fuffer Indignities, Perfecution and Death ; to reconcile forgiving Goodnefs with Juftice and Wifdom ; to notify, to prove, to conquer Prejudices againft, the blefled Union of thefe Attributes, Nor even, after all this, hath he left Men to remember his gracious Invitation or forget it, as they plcafe : but eftablifhed a perpetual Succcffion of Perfons^ authorized and commanded to repeat it, weekly and daily, in publick and in private, to every Age, every Nation, every Sinner; and enforce it by the ftrongjefl: Motives, that can affecS the human Heart -, but efpecially that moft engaging one> which follows the Text : Be ye reconciled to ! God', for he hath made him to be Sin for uSy who knew no Sin, that we might be made the Righ" \ ieouf?2efs of God in Him. ^ John xvii. 5^. ^ Johix 1. 1,. So SERMON XVII. 4or So aftonifliing a Method, we may be fure, had never been taken, had not God, who knows beft, feen our Cafe was too bad for lefs powerful Remedies. And the Goodnefs of 'our heavenly Father in appointing this, of his Son in fubmitting to it, of his holy Spirit in applying it to our difeafed Hearts, is, as the Apoftle juftly exprefles himfelf, a Love that pajfeth Knowledge "". That thus much Ihould i be done for any Offenders, is beyond all Ima- gination : yet it is done for the very w^orft. But then all this Mercy is conditional : its final Effeft depends on ourfelves. And how P^all we efcapCj if we negle5l Jo great Salvation^ thus obtained for us: which at fir ft began to be fpoken by the Lord^ was confirmed by them thai heard him ^ ; and is offered to you, and preffed upon you continually by his Minifters, who adl for him, reprefent him, and befeech you in ibis Stead? Every Step, taken for your Re- ^covery, aggravates your Guilt, if ir be taken in vain. And there remaineth no more Sacrifice for Sins ^ no other Miniftry of Reconciliation % if you omit to be reconciled by this. * •' But, you wmII fay, we hope we are at Peace with God." If you hope it on good Grounds, » Eph. Hi. 19. • Heb. ii. 3. *» Heb. x. 26. *= 2 Cor. v. 18. Vol. III. C c his 402 SERMON XVIL his Name be praifed. But what Grounds have you? ** We attend his Worfhip : we live re- gular Lives: few, if any, of our Neighbou s, better/' Bat do you attend all the Ordi- nances of his Worfhip, and conftantly ; and, to the bell of your Power, with your Minds* as well as your Bodies ? Are your Lives regular in every Thing, and no wrong Inclinations, either of Fleili or Spirit, indulged ? Think a while of this. What your Neighbours are, you know but imperfedly ; and it concerns you but little : both they and you (hall be con- demned, if you are not what you ought. Poflibly enough you ftand well in the Eftimation of Men : but are you faultlefs in the Eyes of God? Certainly not. For in his Sight Jhall 7io Man livijjg be jujiified ^ Every Deed, every Word, every Thought, hath its Failure and Guilt belonging to it. Are you then con- vinced of your fallen and loft Condition, of the Imperfection, the Lifufficiency, the Sinful- nefs of what is beft in you ; deeply humble, on this Account, before the High and lofty One that inhahiteth Eternity^ whofe Name is Holy * ; ienlTble of your Need of his Pardon and Grace; thankful Believers in the Satisfadion of his l?r. cxIliL 2. . , ^ If. ivii. is,. Son^ SERMON XVII. 403 ;' Son, in the fandifying Influences of his Spirit? Do you accordingly pray to him daily in pri- vate, from the Bottom of your Soul -, examine diligently your outward Behaviour, your in- ward Movements of Heart, as in his Prefence; yield up yourfelves to his Will, and make it your great Aim to ferve and pleafe him : not only in Ads of Faith and Devotion, (though indifpenfable and moft important Duties) but in a Condud of Benevolence and Equity, of Mildnefs, Ufefulnefs and Bouncv to all your Fellow-Creatures 5 in Lowlinefs of Mind, in Chaftity, Sobriety and Temperance ? Have you confidered well, not merely what your own very fallible, and perhaps very partial, Reafon- ings fuggeft to you, but what his Word requires of you ? Are you honeilly careful to obferve all its Rules: and do you find produced in your- felves by them, a Spirit of Love and Duty to God ; and a Defire, fuperior to all others, of enjoying a fpiritual Happinefs for ever with him ? What is the Anfwer of your Con- fciences to thefe Queftions ? If an unfavourable one ; do not defpair, be It ever fo much fo: for we have an high Prieft, aile iofave to the uttermoji tkem that come to God by him \. But lofe not a Moment's Time : prefs ^ Heb. vii. 25. C c 2 home 404 SERMON XVII. home your Convidions on your Souls ; beg his Interceflion, plead his Merits, follow his Diredlions, acquaint yottrf elves with him^ and be at Peace «. If it be a doubtful Anfwer : can you bear to continue in Doubt concerning your great, your eternal Inhered ; impatient as you are apt to be of Uncertainty in very fmall Mat- ters r That would be a bad Sign indeed. '^ But how fliall v/e remove the Doubt ?" Not by perplexing yourfeives with Guefles in the Dark ; but by removing the Caufe. Whatever you find amifs, afier praying to God for Pardon and Strength, fet immediately to amend ; and in Proportion to your Progrefs, you will have the only true Ground of Comfort. For hereby know ive, that ive know him, if we keep his Com- mandments ^. Whoever doth fo, though im- perfedly, yet fincerely and humbly, hath no- thing to fear : whoever doth not, hath nothing to hope. Strong Feelings of joyful AlTurance may be given to the Pious from above, as a prefent. Reward: and Arong Feelings of vain Prefumption may lead on the Wicked, fe- cure and triumphant, to their final Deflrudtion, Very reafonable Terrors, from Confcioufnefs of their Guilr, mav torment the Bad before^ s Job xxii. 21, * I John ii. 3. hand : SERMON XVIL 40J hand : and very unreafonaWe ones, from Confti- tution, or the Suggeftions of Satan, may aflauk the Good. Therefore we are to judge of our Condition by none of thefe Things 5 but by the Scripture Rule, fairly interpreted : Littk Children, let no Man deceive you: he that doth \RighteoufneJs is righteous : he that committeib Sin, is of the Devil '\ If then Obedience to the Gofpel is the Prin- ciple, by which you defignedly and habitually govern your Lives : Thank God for it, take Comfort in it, and be happy, whatever befalls you in this World. But ftill remember, that every Degree of Sin remaining is a Degree of Enmity remaining : and who then hath not Need to be reconciled more completely ? St. Paul had already told the Perfons, to whom he fpeaks in the Text, that his Hope of them was fledfofi ', knowing, that as they were Par^ takers of the Sufferings of Chrif}, they Jljould be Partakers of his Conflation alfo ^, But notwith- ftanding this, he continues to befeech them. Be ye reconciled to God, If we fee into ourfelves at all, the beft of us muft fee, that there are many Things in us, which we cannot approve. If we have any due Senfe of his Goodnefs to * 1 John iii. "j^ Z. ^ z Cor. i. 7. US, 4o6 SERMON XVIL us, and of Love to him in Return ; we (hall earneftly wifh and labour to be more pleafing to him, and more like him. If we have any Experience of what is true Happinefs here, or any Ambition of a high Rank in Happinefs hereafter, we Ihall furely refled, that both de- pend on our Improvements in pure Religion and genuine Virtue. If we have any right Apprehenfion of the Dangers, that furround us, we muft forefee, that unlefs we prefs for- ward, we fhal! be driven back and fall : but the further we advance, on the furer Ground we ihall (land. And if we have any juft Zeal for the Glory of our bleffed Redeemer ^ we fhall deeply lament, that our Failings have fo fre- quently given others Occafion to blafpheme that nvdrthy Name^ 'whereby we are called ^ ; and fhall ufeour utmoft Endeavours to adorn theDodrine of God our Saviour in all Things"": which that we may accordingly, he of his infinite Mercy grant: to whom be ali^ Honour and Praife, now and forever. Amen. ^ James ii. 7. "^ Tit. ii. 10. E N D of V O L. III. /