PRINCETON, N. J. 
 
 No. Case, ^'' 
 No. Shelf, ^., 
 
 ;go 
 
SERMONS 
 
 PREACHED BEFORE THE 
 
 UNIVERSITY OK OXFORD, 
 
 By RICHARD NEWTON, D. D. 
 
 FOUNDER AND PRINCIPAL OF HERTFORD 
 COLLEGE. 
 
 Publifhed by his G r a n d s o n, 
 
 S. ADAMS, L. L. B. 
 
 TO WHICH ARE ADDED 
 
 Four Sermons publifhed by the Author, and 
 placed here by particular Requeft; 
 
 OXFORD: 
 
 Printed in the Year M DCC LXXX IV. 
 Sold by D. Prince and J. Cooke, and J. and J. Fletcher; 
 and by J. F. and C. R I v i n c T o n, St. Paul's Church -Yard, 
 London. 
 
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 CORRECTIO N. Page 223. lajf Line, read are as wind 
 
 or think they will prove that" there is Iniquity in the Tongue>* 
 or real Guilt in the Heart. 
 
■ ci.., cr"^ 
 
 
 HSOLOGIC&L 
 
 SERMON L 
 
 Matt. VII. 7.— Former Part. 
 Ask, and it shall be given you. — 
 
 IF we confider the numerous Wants which 
 the Weaknefs of our mortal Condition 
 fubjeds us to, one would think, they 
 fhould of themfelves put us upon afking for 
 Supplies, if there were but a Poffibility only 
 of our fucceeding in our Petitions. But 
 when we are affured byChrift himfelf, that, 
 if we afk, it fhall certainly be given us, our 
 Encouragement to afk is fo great, that we 
 muft have no Senfe of our neceffitous Con- 
 dition, if we do not beg for it's Support, 
 nor deferve any Pity, if we want it. 
 
 Whilft we indeed as Men converfe with 
 
 Men, there may be many reafons why we of- 
 
 A ten 
 
2 SERMON I. 
 
 ten do not care to afk even what we are fure 
 not to be denied. For, notwithftanding our 
 many Wants may inftrud us to have recourfe 
 to our Fellow-Creatures for their Affiftance, 
 yet afking, in a certain Degree, fuppofes In- 
 digence, which we are not forward to own ; 
 and receiving contrails a Debt, which it 
 may not, at all Times, be ufeful for us to 
 pay ; and Men are apt to overrate the Obli- 
 gation they confer, and to upbraid the Per- 
 fon whom they have obliged, fhould he make 
 a lower Eftimate of it. 
 
 But whilft we as Chriflians have our Con- 
 verfation in Heaven, and are once alTured 
 that if we afk it fliall be given us, we can 
 have none of thefe Reafons why we fhould 
 not afli. For we cannot hide our Indigence 
 from our heavenly Father, from whom, what- 
 ever we enjoy, we have received; and who 
 knows, before we afk, what further we have 
 need of. Nor fliould we hide it if we could, 
 fince it is the Motive of all his Beneficence 
 to us, and the Ground of all our love to 
 him. And though, if we refped the Blef- 
 fings beflowed upon us, even the leafl of 
 
 them 
 
SERMON L 3 
 
 them does abundantly exceed whatever we 
 are able to return, yet nothing is required 
 for the greateft, but what the mofl indigent 
 may be always ready to pay, the Tribute of 
 a thankful Heart. Which if we are pre- 
 pared to offer to the Father of Mercies for 
 the Benefits he doth unto us, numerous and 
 ineftimable as they are, we know that he 
 giveth liberally unto all Men, and upbraid- 
 eth not. 
 
 But then. As a Petition may, even to 
 one of our Fellow-Creatures, be made after 
 fuch a Manner, or for fuch a Thing, as may 
 induce him not only to refufe, but to refent 
 our Suit : So may our Requeft be made 
 known unto God after fuch a Manner or 
 for fuch a Thing, as may incline the Al- 
 mighty not only not to hearken to our Sup- 
 plications, but to abominate the Supplicants. 
 And if fo we afk and receive not, we muft 
 not be furprifed at our Difappointment, nor 
 charge God foolilhly with having deceived 
 us by his Promife of giving if we would 
 but afk -J for we may be alTured, it is, be- 
 caufe we have not obferved the Conditions 
 A 2 fup- 
 
4 SERMON I. 
 
 fuppofed in the Precept, and required of the 
 Supplicant towards his receiving eiFediually 
 what he undertakes to aik. 
 
 It fliall therefore be the Bulinefs of my 
 prefcnt Difcourfe, and of another which I 
 fhortly defign on this Subjed, to fhew, what 
 are the Conditions required of us in order 
 to our fo afking, that it fhall be given us. 
 
 The Conditions required of us in order 
 to our fo afking that it lliall be given us, are, 
 
 1. That our Petitions be offered with Hu- 
 mility. 
 
 2. With Attention. 
 
 3. With Faith. 
 
 4. With Sincerity. 
 
 5. With the Confcience of a good Life, 
 or, at leaft, with the Purpofe of it. And 
 
 6. With Perfeverancc. 
 
 Of the three firft of thefe Conditions I 
 ihall treat at prefent ; of the three lafl as 
 Opportunity (hall ferve. 
 
 And I. of Humility, as it immediately 
 
 relates to the Duty of Prayer ; and that, 
 
 whether it refpecS: 
 
 The 
 
S E R M O N I. 5 
 
 The Poflure of the Supplicant -, or. 
 The Difpofition of the Supplicant. 
 
 Of the Pofture of the Supplicant I {hall 
 only fay thus much. That there being, ex- 
 cepting fome accidental Differences, an en- 
 tire Equality between all Men ; and, at the 
 fame Time, in every Refped:, an abfolute 
 Difparity and Inequality between God and 
 all Men ; it cannot but be conceived to be 
 highly reafonable that the loweft Submiffion 
 that was ever paid, the humbleft Pofture of 
 Addrefs that was ever made ufe of by any 
 Man to his Fellow-Creature, fhould not be 
 denied to his Creator. And if the bended 
 Knee has been thought a fuitable Pofition of 
 the Body to Kings and Princes of the Earth, 
 whereby Men have been ufed to own that 
 Inequality between themfelves and thofe Po- 
 tentates wherein God had made them to 
 differ, though they were in other Refpeds 
 equal ; much more may it be thought a fuit- 
 able Pofition of the Body to the King of 
 Kings, whereby we fhould acknowledge that 
 infinite Difparity between him and us in all 
 A 3 Refpeds 
 
6 SERMON I. 
 
 Refpedts whatever, and the Reafonablenefs 
 of our entire Submiflion to him, and of our 
 "whole Reliance upon him. 
 
 Thus it ihould be, if we conlider what we 
 are. And thus, methinks, it could not but 
 be, if we conlidered from whence we came. 
 And that, if we humbled ourfelves to the 
 very Duft of the Earth, it would be but from 
 whence he had originally raifed us up. 
 
 Humility, as it refpecSs the inward Dif- 
 polition of the Supplicant, moves us really 
 and afFedlionately to imprefs upon our Minds 
 an awful Senfe of the Divine Majeily -, of 
 his abfolute Authority over us ; and of our 
 entire Dependance upon him : from whorn 
 we have our Exiftence, and are to exped 
 our DiiTolution 5 who is the Source of all the 
 Good we hope for; and who afflid:s us with, 
 or preferves us from all the Evil we may 
 have reafon to fear. 
 
 By this Virtue we iliall be difpofed to ac- 
 knowledge that our beft Services are a Duty 
 to our Maker, he having created us for 
 himfclf. And yet they being of no Bene- 
 fit to him, for that his Happinefs is not 
 
 dimin- 
 
SERMON I. 7 
 
 diminifhed if we keep back our Sacrifice, 
 nor increafed if we offer it, can deferve no- 
 thing from him. 
 
 That our nobleff Adls of Obedience come 
 far fhort of that rule that is given us to re- 
 gulate them by, and that, attended as they 
 are with Circumftances of Imperfection, they 
 rather want to be excufed than deferve to be 
 recompeneed. 
 
 That the beft part of that Service, which 
 God, of his gracious Goodnefs will be 
 pleafed to accept of, is not performed by us, 
 through our own Strength, but by the Af- 
 liftance of his Holy Spirit enabling us there- 
 to. And, by this means, having firft made 
 what we do acceptable to himfelf, he then 
 accepts it. 
 
 By this Virtue we fhall be inclined moft 
 readily to own and confefs, that whatever we 
 at any Time have, or fliall hereafter obtain 
 at the Hand of God, neither hath been, nor 
 will be given us for our own Defervings, 
 but for his Mercy's Sake, and for the Merits 
 of his dear Son interceding for us, and pre- 
 ferring our Petitions to Him. And that we 
 
 ihould 
 
8 SERMON I. 
 
 Ihould not prefume to approach his dread 
 Majcfty, linful and impure as we are, unlefs 
 we had been made nigh, by Chriil's Suffer- 
 ings, who were otherwife Aliens. 
 
 Here then let us behold the truly humble 
 Devotionifl going to addrefs himfelf to his 
 Almighty Creator. Behold now, he hath 
 taken upftn him to fpeak unto the God of 
 Heaven and Earth, who is but DufI: and 
 Afhes. He comes to beg Forgivenefs of his 
 Sins, and a Supply of his many Wants. To 
 acknowledge that he has no Pretence to the 
 leaft Favor or Mercy for his own Sake ; and 
 that he never did, nor ever thought any Thing 
 that was good in his whole Life, to which 
 he was not fpiritually affifted. And that 
 God is now prefent with him to receive the 
 poor, imperfed, weak Sacrifice he is going 
 to make, if, peradventure, it may be offered 
 with that Humility as may become a well 
 difpofed Supplicant furnifhed with thefe 
 Thoughts. 
 
 And dares any Man now prefume, from a 
 lofty Opinion of his particular Gifts above 
 the reft of his Fellow-Chriftians, to be hafty 
 
 to 
 
SERMON I. 9 
 
 to utter any Thing before this God j or Co 
 much as to attempt to begin an unpremedi- 
 tated Prayer, doubtful how to proceed, and 
 yet under a Neceffity of proceeding ; and, 
 leaving himfelf no Room for Clioice and Pre- 
 ference of Words or Thoughts, to obtrude 
 his crude, indigefted Inventions upon God 
 the Father, having firfl:, with Blafphemy im- 
 puted them to the peculiar Suggeftions of 
 God the Holy Ghoft ; and, thus folemnly 
 prepared as he is, to imagine to lead his af- 
 tonifhed Audience through all his hudled 
 and confufed Application to the Throne of 
 Grace ? 
 
 Allowing that proper, apt, and coherent 
 Expreffions may not always be abfolutely re- 
 quifite for us to ufe that God may know our 
 Meaning, who fearches the Heart, nay, and 
 underflands our Thoughts long before ; yet 
 are they abfolutely requifite to be ufed that 
 they may know our Meaning whc? are to join 
 with us in thofe Expreffions when we pray. 
 
 Now, for the Mind to be employed about 
 the Invention of Things proper to be faid ; 
 and to pafs a Judgment upon what is invented 
 
 whether 
 
lo S E R M O N I. 
 
 whether it be proper or no i and to attend to 
 the true Meaning of what is judged proper 
 to be offered ; and withall, to add that Fer- 
 vency to each Petition as becomes the truly- 
 humble Supplicant, all at once, is too much 
 for a trail Mortal to pretend to : and there- 
 fore is it the highell Prefumption, and the 
 greateft Inftnnce of fpiritual Pride for any 
 Man to attempt. And whoever Ihall be fo 
 hardy as to attempt it, may aifure himfelf 
 that if, thus afking he receives not, it is, 
 becaufe he wants that Humility, that ihould 
 make him refled: upon his own Vilenefs in 
 the Sight of God -, and reprefent to him the 
 awful and tremendous Majelty of the Al- 
 mighty, whom he is going to make his Ap- 
 proaches to ; and that it is impoffible that 
 the Deity fhould approve that forward fancy 
 Familiarity toward himfelf, which would 
 make the impudent Petitioner contemptible 
 to one of his earthly Superiors. 
 
 The fecond Condition required of us in 
 order to our afking that it fhall be 
 given us, is, a flri^t Attention to the 
 Matter of our Prayers. 
 
 The. 
 
S E R M O N I. n 
 
 The pureft Devotion we can pay is that 
 which will be moft acceptable to God, and, 
 confequently moll beneficial to us. The pu- 
 reft Devotion is that which has the leaft 
 Mixture of any Thing elfe with it; and that 
 is likely to have the leaft Mixture of any 
 Thing elfe with it, that is bell attended to 
 by us. 
 
 We muft therefore be uneafy at whatever 
 diverts us from this uniform Intenfenefs of 
 Thought ; we muft endeavour with a pious 
 Indignation to ihut out from having any Part 
 in this holy Exercife, all thofe idle Rovings 
 of our unfettled Minds that are too ready to 
 mix with it, and interrupt us in it. We muft 
 irefolve to reject all thofe wild Imaginations 
 \vhich the Devil never more than at fuch a 
 Time fuggefts to us. We muft labour to ex- 
 clude all thofe bufy Thoughts about our 
 worldly Concerns, which will be apt to 
 prefs upon us, and intrude into this our 
 Converfe with God, that our Heart not 
 being confufed by Multiplicity of Attention, 
 fjor divided in it's AfFedion for Things on 
 
 Earth 
 
12 SERMON I. 
 
 Earth, and Things above, may faithfully ferve 
 this our one great Mafter only, and keep 
 moft aiFe(5tionately clofe to every Word we 
 utter before his Divine Majefty, efteeming 
 it, as indeed it is, a very great Affront to 
 God to be carelefs in his Prefence, and not 
 to attend to thofe very Prayers ourfelves, 
 which we are defirous he fhould by all 
 means incline his Ear to, and confider. 
 
 Is it poflible we can exped: his Favor, 
 when by an Indifference in our Addreffes to 
 him we abufe his Patience ? Is He likely 
 to grant what we thus prepare him to deny? 
 Will He help us in that Neceflity which we 
 do not fhew ourfelves folicitous to have re- 
 leived ? Will He pardon that Sin which we 
 difcover no Earneftnefs to have remitted ? 
 Will He accept the Thanks we return him 
 after fo flovenly a Manner, as (l^all argue the 
 little Senfe we have of the ineftimable Be- 
 nefits we receive ? Is this that pious Impor- 
 tunity by which we are to prevail with Pro- 
 vidence ? Is this that holy Violence by 
 which we fhould befeige the Throne of 
 
 Grace ? 
 
SERMON I. 13 
 
 Grace ? And is this to gain Heaven by 
 Force ? 
 
 No. Such Inattention manifeftly difcovers 
 that we are unadive, lupine, irrefolute. And, 
 in fliort, would induce men to believe, we 
 thought fo much Work done, would do our 
 Bufmefs, whether we did it after a proper 
 Manner or no. That the very Appearance 
 in the Temple of the Lord was a Matter of 
 great Merit ^ and that the having ilaid there 
 the accuftomcd Time, and knelt down and 
 fat, in their Turns, as often, and as long as 
 we were ufed to do, was all that was requi- 
 red of us, in order to approve ourfelves to 
 our great Mailer and Benefadlor. 
 
 Here therefore I cannot but be defirous to 
 undeceive all fuch honeft well meaning 
 Chriflians, as are willing to do their Duty, to 
 fay their Prayers, and to come to Church for 
 that Purpofe, and who, as often as they do 
 fo, retire with the Satisfadion of having done 
 as becomes good Men, who, yet, not having 
 ufed that Attention to. their Prayers that God 
 requires of them, have only paid their At- 
 tendance without performing their reafon- 
 able Service. 
 
 For 
 
H S E R M O N I. 
 
 For the Heart not being kept entirely 
 clofe to the Meaning of every Petition of- 
 fered up to God by the Minifter, and to be 
 joined in by the Audience, the miftaken 
 Supplicant, fuffering his wandering Mind to 
 be engaged with the next tranlient Thought 
 that feizes him, bears no Part in the general 
 Application to the Throne of Grace. Peti- 
 tion after Petition, palTes by him unobferved, 
 falls away like Water that runneth apace, and 
 abfolutely perifhes, as to any real Fruit he 
 reaps from it. And he muft flay till the fame 
 Petition fhall again offer itfelf in fome fol- 
 lowing Prayer -, or till the fame Part of the 
 fame Service fhall, at another Time, return, 
 before he can exped it can become beneficial 
 to him. For, if he endeavours to retrieve 
 it, having once let it pafs from him to fome 
 Diflance, the fucceeding Petitions, crowd- 
 ing upon him to be taken Notice of in their 
 Turn, will flide by him imperceptibly too, 
 and call for the fame Purfuit after them, till 
 the Soul becomes hurried and confufed, and 
 only catches at the fleeting Images of thofe 
 Things that are the Matter of our Prayers, 
 
 and 
 
S E R M O N I. 15 
 
 and which will leave a doubtful, faint, and 
 indiilindt Impreffion upon it, without it's 
 being able to grafp any one of them by a 
 jfteady, fixed, quiet, and uninterrupted At- 
 tention. 
 
 But, as I would not have any Man think 
 that more of his Prayers are likely to be be- 
 neficial to him than he attends to : So neither 
 woi^d I have any one doubt, but thofe Parts 
 of his Devotion that he does attend to will 
 be heard and accepted, notwithftanding there 
 are other Parts of it that flip from him un- 
 awares, fuppofing always that he came to the 
 place of God's Worfiiip with a Purpofe of 
 attending, and ufed his Endeavours to have 
 attended to the whole Service. 
 
 For God requires no more of us than is 
 confiilent with that Frailty which he him- 
 felf hath implanted in our Natures. He 
 knows whereof we are made. He knows 
 that outward Objeds reprefenting themfelves 
 to us will fometimes draw us off from what 
 we were doing, to confider them. He knows 
 that fome Parts of that Imployment that en- 
 grofies all our Time, excepting fuch a Pro- 
 portion 
 
i6 SERMON!. 
 
 portion of it as is fet apart for religious Of- 
 fices, will not always be entirely fhut out 
 from having any fhare in thofe precious Mo- 
 ments. The Mind has not yet done think- 
 ing of what it was laft upon. The Tranfi- 
 tion from Bufinefs to Devotion, and from 
 Devotion to Bufinefs, is fo immediate that 
 they will intermix. And as, in the Exer- 
 cife of our ordinary ProfefTions fome divine 
 Flights, fome pious Ejaculations are ad- 
 mitted ; fo, in the Offering up our daily 
 Vows, fome fecular Refledlions, fome foli- 
 citous Thoughts of Matters relating to com- 
 mon Life will not be excluded. 
 
 The faithful Memory that here fhould 
 chiefly be imployed in recolledling what we 
 want to have forgiven, that we may confefs 
 it and be abfolved ; and what we have unde- 
 fervedly received, that we may with Grati- 
 tude adore the divine Goodnefs that bleffed 
 us with it i now too officioufly difplays be- 
 fore us it's various Treafure -, revives our la- 
 tent Ideas, and offers them, however unfea- 
 fonably, to be taken Notice of by us. 
 
 Nay, it muft be confefs'd, that fometimes 
 fome Paffage or other in the very Service we 
 
 ufc 
 
SERMON I. 17 
 
 life, gives rife to, and imperceptibly intro- 
 duces a foreign Thought, which, taking 
 Advantage of the loofe unwary Mind, leads 
 it fmoothly on through a long Train of dif- 
 jointed defultory Images, that, I know not 
 how, find their Way into one another, 'till 
 at length, the poor Supplicant recolleds 
 himfelf, perceives how far he has wandered ; 
 reviews, with deep Concern, how widely 
 difcontinued his Devotion has been ; and re- 
 folves to exert a vigorous Intenfenefs of 
 Thought with regard to all that is to fol- 
 low : when, behold ! the very Method that 
 is taken to keep him intent often hinders 
 him from being long fo -, it frequently hap- 
 pening that by how much the more vigo- 
 roufly we exert our Force, by fo much the 
 fooner it abates, and another Set of Appear- 
 ances again furprife, and poflefs the wander- 
 ing Imagination. 
 
 The blefled Spirits above, who do always 
 behold the Face of God, whofe Imploy- 
 ment and Delight is Praife and Adoration, 
 who are neither fubjeft to Paffion, nor Wea- 
 rincfs, nor Inadvertence, may perform their 
 B facred 
 
i8 S E R M O N L 
 
 facred Office to their heavenly King with a 
 quiet, ferene, undifturbed, unmixed Atten- 
 tion. But it is not fo with us, nor ever can 
 be, fo long as we bear about us the Infirmi- 
 ties of human Nature. But ftill, (to our 
 great Comfort be it fpoken,) if we do but 
 lincerely and earneflly endeavour to keep our 
 Thoughts fixed upon the Matter of our 
 Prayers ; and if, whenever we perceive them 
 to have wandered, we check ourfelves, and 
 return to the proper work we came about, 
 God Almighty will accept the Service and 
 pardon the Infirmity that attended the Per- 
 formance of it. And, knowing the Since- 
 rity of the Endeavours we ufed to have con- 
 tinued intent, may poffibly grant us even 
 thofe Requefts wherein we were not fo, as if 
 we had adually been fo. 
 
 For we can but do our utmoft, and even 
 the bleffed Spirits above can do no more, and 
 doing our utmoft, the Will of our Father 
 will be done in Earth as it is in Heaven. 
 
 But, if inftead of dealing thus fincerely 
 
 with ourfelves, we entertain the Thought 
 
 that interrupts us, are fond of it's firft Ap- 
 
 B 2 pearance 
 
SERMON L 19 
 
 pearance, cherifh and Improve it, view it in 
 itfelf, and with all it's pleafing Retinue, and 
 prefer the thinking upon it, before the at- 
 tending to thofe Petitions in which, upon 
 our Knees we addrefs ourfelves to our Maker, 
 what is contained in thofe Petitions, however 
 beneficial it might have been to us, fhall not 
 be given us. For, in a Sort, we are guilty 
 of Idolatry, and that which we chufe to 
 think of before God, is, at prefent, our Deity, 
 whom we love better than we do him. And, 
 in his Jealoufy, he will punifli thofe impu- 
 dent Hypocrites, that fhall prefume to kneel, 
 as to him, when their Heart is far from him. 
 
 The third Condition required of us in or- 
 der to our fo alking that it fhall be given us, 
 is Faith ; or, a firm Belief that we {hall re- 
 ceive, through the Merits of Chrift, what 
 we pray for; in Kind, if God fhall fee it 
 convenient for us j in Value, if he (hall not. 
 
 This Faith is grounded upon God's Pro- 
 mife. He having himfelf affured us, that, 
 " whatfoever we (hall afk in Prayer, believing, 
 we fhall receive." 
 
 And 
 
10 SERMON L 
 
 And we cannot but know that we have the 
 utmofl Reafon to rely upon God's Promife, 
 both from the Confideration of his Vera- 
 city, his Power, and his Goodnefs. 
 
 From the Confideration of his Veracity ; 
 becaufe God is Truth. He <* is not a Man 
 that he fhould lie. He hath faid it, and he 
 will make it good." 
 
 From the Confideration of his Power ; 
 becaufe with God all Things are poflible : 
 and thro' this Faith that they were fo, " he 
 that had received the Promifes offered up his 
 only begotten Son, accounting that God was 
 able to raife him up even from the dead." 
 
 From the Confideration of his Goodnefs ; 
 becaufe if God, from hence, be moved to 
 be kind to the unthankful, and to the evil, to 
 whom he has yet made no Promife of being 
 kind ; much more will he be moved to be fo 
 to thofe who come to him " believing that 
 he is, and that he is a Rewarder of them 
 that feek him," of whom he hath promifed 
 to be found. 
 
 And that thefe Attributes may effedually 
 encourage us to rely upon God's Promifes, 
 
 we 
 
S E R M O N I. 21 
 
 we (hall find him always ading fuitably to 
 them. 
 
 Thus, with refped to his Veracity ; the 
 Centurion who befought the Lord that he 
 would cure his paralytick Servant, and be- 
 lieved, that, not only by his Prefence if he 
 fhould come under his Roof, but, if he did 
 but fpeak the Word, he fhould be healed, 
 was difmifTed with this AfTurance, that it 
 fhould be to him as he had believed. And 
 he found it true. For ** his Servant was healed 
 in the felf-fame Hour." 
 
 Thus, with refpedt to his Power ^ when 
 the two blind Men addrelTed themfelves, in 
 this Manner, to our Saviour. ** Thou Son 
 " of David have Mercy on us. Jefus faid 
 " unto them. Believe ye that I am able to 
 '* do this ? They faid unto him, yea Lord. 
 ** Then touched he their Eyes, and faid, ac- 
 *' cording to your Faith be it unto you." And 
 they found he was able, for their Eyes were 
 opened. 
 
 And thus, with refped to his Goodnefs ; 
 the Woman of Canaan, whofe young Daugh- 
 ter had an unclean Spirit, came and fell at 
 B 3 our 
 
22 SERMON I. 
 
 our Saviour's Feet, and befought him for 
 her Daughter. Our Saviour faid unto her, 
 ** It is not meet to take the Children's Bread 
 <* and cad it unto Dogs," meaning by that 
 Expreflion that it was not meet for him to 
 confirm the Truths of the Gofpel which was 
 firfl: to be pubHfhed to the Jews, by a Mi- 
 racle wrought upon a Heathen as fhe was. 
 To which fhe replied, " Truth Lord, yet the 
 " Dogs eat of the Crumbs which fall from 
 ** their Mafter's Table:" intimating thereby, 
 that, though I, who am a Heathen, prefume 
 not to claim an equal Share of thy Favour 
 with thine own People the Jews, yet am af- 
 fured thy Goodnefs is fo abundant that the 
 Children may be filled, and yet fome Portions 
 of it may be extended even to me a Heathen 
 that put my Truft in Thee. Our Saviour 
 both admired her Faith, and rewarded it. 
 ** O Woman ! great is thy Faith : be it unto 
 <* thee even as thou wilt." Thus did fhe ex- 
 perience the Goodnefs fhe had confided in, 
 for " her Daughter was made whole ftotn 
 that very hour." 
 
 ^nd 
 
SERMON I. 23 
 
 And, indeed, fo great an Influence upon 
 the Almighty has our Accefs to the Throne 
 of Grace, with Confidence that we fhall re- 
 ceive j that, not only what we faithfully aik 
 for ourfelvcs fhall we obtain, but what we 
 afk for others alfo. St. James alTuring us, 
 that ** the Prayer of Faith," even from an- 
 other, ** ihall fave the fick, and God fhall raife 
 him up." 
 
 But if we approach the Temple of the 
 Lord With Defpair of Succefs ; with a fecret 
 Diffidence whether God regards any Thing 
 we are doing ; whether he who hath his 
 dwelling fo high, will yet fo far humble him- 
 felf, as to behold what his poor Creatures 
 are exercifing themfelves about below; we 
 may afk indeed, but it fhall not be given us. 
 Becaufe we (hall afk after fuch a Manner as 
 m uftoffend. For it is as great an x^iffront to 
 God to deny him to be true, as it is to deny 
 his very Being. And to diflruft his Promife, 
 is, at leafl, to fufpedl if not to deny his 
 Truth. If we do not believe that he hath 
 promifed to give to them that afk,we mufl dif- 
 own that he hath ever made any Revelation 
 
 of 
 
24 S E R M O N I. 
 
 of his Will, and confequently deny that the 
 Duty of Prayer itfelf is injoined us : but if 
 we do believe that he hath, can we have fuch 
 an impious and unworthy Thought of him, 
 as to conceive that he is falfe, and intends 
 not ', or impotent and cannot perform it ; or 
 that his Goodnefs will permit him to make 
 a Promife to Mankind on Purpofe to deceive 
 them. 
 
 But it may be faid that even good Men, 
 though they do not diftrufl; God, yet arc apt 
 to diftruft their own Worthinefs to aik, and 
 confequently to be gratified in what they afk. 
 And they diftruft well, fo far as fuch a Dif- 
 truft will put them upon examining into their 
 fpiritual State 5 and upon finding out and cor- 
 recting what is amifs in themfelves ; which 
 when they ftiall have fincerely done, they may, 
 and ought to come boldly to the Throne of 
 Grace, with an AlTurance, that, though nei- 
 ther they, nor any Man living, of himfelf, 
 is either worthy to aik, or to receive ; yet 
 notwithftanding their Sins and Infirmities, 
 (Chrift's Merits making up the Deficiencies 
 of their Worthinefs) they may both afk, and 
 
 truft 
 
S E R M C N I. 25 
 
 truft in God to receive. For St. James has 
 told us, " That Elias was a Man fubjed: to 
 like PafTions as we are, and he prayed earneftly 
 that it might not rain : and it rained not on 
 the Earth by the Space of three Years and 
 fix Months. And he prayed again [that it 
 might rain], and the Heaven gave Rain, and 
 the Earth brought forth her Fruit." 
 
 But befides that God has commanded us 
 to believe we Ihall receive what we faithfully 
 afk ; there is this farther Reafon why Faith 
 is abfolutely requifite to the Succefs of our 
 Prayers, that, without it, we fliall undoubt- 
 edly want feveral other Qualifications that arc 
 as requifite as it. For he that firmly believes, 
 that G o D is immediately prefent at his De- 
 votions, and has a Regard to them, will have 
 more Humility, Attention, Sincerity, Refo- 
 lution to lead a good Life, and Perfeverance, 
 than he that doubts whether God is with 
 him, or regards him, or no. 
 
 Let us therefore in this holy Exercife look 
 upon ourfelves as in the Prefence of God, 
 and as regarded by him. Afiuring ourfelves 
 that if we approach him with that Humility 
 
 that 
 
26 S E R M O N II. 
 
 that is fuitable to his Majefty and our own 
 Unworthinefs j with that Attention that is 
 agreable to his Power and good Will to re- 
 lieve us, and our own earneft Defires to be 
 relieved; with that Faith that ihall teftify our 
 Acknowledgments of his Truth, and our en- 
 tire Dependance upon it, whatever we fhall 
 aik, (hall in Kind, or in Value, be given us. 
 That we may fo afk, and fo fucceed God of 
 his infinite Mercy grant. 
 
SERMON II. 
 
 Matt. VII. 7. — Former Part. 
 Ask, and it shall be given you. — 
 
 IN a former Difcourfe upon thefe Words I 
 confidered the Neceffity there was of Hu- 
 mility, Attention, and Faith in order to the 
 Succefs of our Prayers. i\nd I come now, as 
 I then propofed, to confider the equal Necef- 
 fity there is towards the fame End, 
 
 1. Of Sincerity. 
 
 2. Of the Confcience of a good Life, or, 
 at leaft, of the Purpofe of it. And 
 
 3. Of Perfeverance. 
 
 I. Of Sincerity. 
 
 The Sincerity required of us in order to 
 the Succefs of our Prayers muft be meafured 
 
 by 
 
28 SERMON II. 
 
 by the real Perfuafion we have, that what wc 
 afk is agreable to the Will of G o d 5 and by 
 the true Intention we have, that what is grant- 
 ed fhall be made ufe of to the Service of 
 God. 
 
 What we afk agreably to the Will of God, 
 muft be Something which we really want, 
 and which therefore he knows to be abfo- 
 lutely needful for us ; or, at lead, Something 
 which we may lawfully defire, and which we 
 apprehend will be a Comfort to us. 
 
 Whatfoever we ask with an Intention of 
 the Service of God, muft be employed, when 
 it fhall be granted us, to fome good End. 
 God being no otherwife to be ferved by us, 
 but by the Ufe of what he gives us. 
 
 I. What we afk agreably to the Will of 
 God muft be Something which we really 
 want. I fay, which we really want. For there 
 are many Things which we are fometimes apt 
 to fancy we want, which, in Truth, we do not. 
 
 By forming to ourfelves certain Schemes 
 of diftant Happinefs which to the fond Ima- 
 gination appear very lovely, we iirft induftri- 
 
 oufly 
 
SERMON II. 29 
 
 oufly make ourfelves uneafy under our prefent 
 Condition, and then become defirous to have 
 it changed into that preferable State we have 
 in our view; 'till by Degrees we are perfuaded, 
 that the Wants we have thus created to our- 
 felves are real Wants which Providence hath 
 laid us under, becaufe they bring a real Un- 
 eafinefs along with them; and at length grow 
 diflatisfied if God doth not blefs the Steps we 
 take in order to the Accomplifhment of our 
 Defires. Such Pains are we at to make our 
 Condition worfe than it is ; fo ingenious are 
 we to torment ourfelves with an Opinion of 
 Want, in the midft of Plenty -, and fo artful 
 in contriving how we may lofe all Satisfadion 
 in what we have, whilft we vainly propofe to 
 ourfelves greater in what we exped:. V/hen, 
 if God, to convince us of our Folly, lliould 
 grant us what we too curioufly inquire after,and 
 what we too fondly wi(h for ; fhould let our 
 Lot fall in this fair Ground, and permit us 
 to take Pofleffion of this goodly Heritage, we 
 ihould find ourfelves no more difpofed to ac- 
 quiefce in the prefent State we fo highly 
 prized, and were now arrived to, than we 
 
 were 
 
30 S E R M O N II. 
 
 were in the former, which we lately parted 
 from, and fo exceedingly undervalued. But 
 as foon as the grateful Surprife of finding our- 
 felves where we would be was abated, and 
 the long defired Bleffing was rifled of its 
 Newnefs, which had for fome Time kept our 
 Attention faithful to it, we fhould again have 
 leifure to look about us, and to be further in- 
 quilitive j another Scene of Pleafure would 
 open itfelf agreably to us, would begin to work 
 upon the Fancy ever well difpofed to receive 
 and entertain Variety, and moft ready fruitful- 
 ly to fupply what hitherto had been defedlive. 
 Then a Dillike of what we had lately expe- 
 rienced would come upon us ; then a fpeedy 
 and an eager Purfuit after unknown, and un- 
 tried Pleafures would be attempted by us j 
 and then the Giver of all good Things to his 
 Creatures that call upon him, would again be 
 earneftly folicited that we might once more 
 fucceed. As if it were fit for the all-wife 
 Governour of the Univerfe to attend to our 
 idle frivolous Applications, the Refult of our 
 Ignorance and Weaknefs 3 and proftitute his 
 omnipotent Power to fatisfy the reftlefs ancj 
 
 unrea- 
 
SERMON II. 31 
 
 «nreafonable Importunities of foolifh Men^ 
 ever afking, and never to be fatisfied with re- 
 ceiving what they afk. An impudent Beggar 
 may indeed prevail upon the Fear, and Eali- 
 nefs of his Fellow-Creature to give him that 
 which he neither wants, nor will ufe aright 
 when he has it. But we muft not impute to 
 the tremendous and immutable God the 
 Weaknefs of mortal Men. Herein therefore 
 it is that we are required to be fmcere, and 
 firft to afk our own Hearts whether what we 
 would have added to us, is what we have a 
 real need of? and whether the Uneafinefs we 
 find ourfelves in whilft we are without it is 
 not created by ourfelves? for in this Cafe, 
 we afk not agreably to the Will of G o d, 
 nor mufl: any longer pray for the Thing we 
 wantonly defire, but for Contentment in our 
 prefent State which we unnecefTarily difturb. 
 To afk what we have no Occafion for, is not 
 to pray, but to clamour. And the bold Sup- 
 plicant is no longer folicitous, but vexatious. 
 And (hews fo little Thankfuinefs for the eafy 
 Condition he is already placed in, as would 
 induce his Benefador inftead of gratifying, to 
 
 afHict 
 
32 SERMON II. 
 
 afRi(ft him, and give him a real Occafion to 
 beg what he fliall think will relieve him, for 
 having been fo importunate for what he knew 
 was fuperfluGus. 
 
 To pray is the Refuge of the greatly dif- 
 trefled, and an earnefl Application to the 
 God of Heaven and Earth fuppofes our Con- 
 dition fuch that none elfe can redrefs it, and 
 therefore to fupplicate him for that, which 
 the ordinary Prudence he hath lodged within 
 us, can afTure us we do not really need ; and, 
 if duly exercifed, can reftrain our paffionate 
 Defire of, is to confefs that we have fhame- 
 fully negled;ed to ufe the Reafon and Under- 
 ftanding God hath bleffed us with, in the 
 very Things for which they were given us. 
 In which Cafe we are not to pray, that God 
 would grant us whatever we have imprudently 
 fet our Affedions upon, but, if wrongly 
 placed, that he would affift us with his Grace 
 to fubdue them. 
 
 Now, what we really want, and fhould 
 therefore pray for, are fuch Health, Food, 
 and Raiment, as are needful for the Body, 
 without which we can neither be proteded 
 
 from 
 
SERMON II. 33 
 
 from the Injuries of the Weather; nor fatif- 
 lie the conftant Returns of Hunger and 
 Thirft ', nor adapt ourfelves to the Service 
 God requires of us, nor relifh the Enjoy- 
 ments be gives us. Beyond what is thus ne- 
 ceflary for us, we are not to be folicitous 
 ** what we fhall eat, or what we fhall drink, 
 *' or wherewithal! we (hall be clothed. It is 
 ** enough that our Heavenly Father knoweth 
 ** that we have need of all thefe Things." 
 More fumptuous Fare, or fofter Raiment, or 
 even better Health, are imprudently defired, 
 too often enervating, corrupting, and expoling 
 the Perfon who aims to be therewith relieved 
 and adorned. 
 
 The Continuance of the prefent Circum- 
 jftances wherein we find ourfelves eafy ajid 
 innocent, which is what is meant by the 
 Protedlion of Providence, muft humbly be 
 defired by us for the Peace of our Minds -, 
 when we muft not fail to be thankful for the 
 Enjoyment of the Bleffings conferred upon 
 us, and to beg that we may refign them with 
 all Submiffion, whenfoever he fliall think fit 
 to withdraw them from us. 
 
 C The 
 
34 SERMON II. 
 
 The Improvement of the Circumftances 
 \ye find ourfelves already happy in, is neither 
 what we want, nor can with Safety paf- 
 fionately defire. For it is not diredlly a Blef- 
 ling, but a Trial ; and will increafe our Vir- 
 tue, or our Guilt, as we fhall fufFer ourfelves 
 to be guided by our Reafon, or overruled by 
 our Paffions in the Ufe of it. So that a right 
 Application of it, if it fhould be granted, is 
 better prayed for, than that it fhould be 
 granted unto us. 
 
 Above all, we muft have a particular Re- 
 gard to our fpiritual Wants. For as they are 
 of the greatefl Importance, fo will it behove 
 us to beg with the greateft Earneftnefs to have 
 them fupplied. To the abundant Goodnefs 
 and Mercy of God therefore we fly for the 
 Pardon of our Sins ; for a Portion of that 
 pure Wifdom which is from above, fufficient 
 to enlighten our Underilandings, and lead U6 
 into the Knowledge of our Duty ; for his 
 Grace to inftill into our Hearts good Purpofes 
 of Amendment; and to enable us to adl fuit- 
 ably to them with Steadinefs and Chearful- 
 nefs ', for his favourable Acceptance, through 
 the Merits of our Saviour, of our fmcere, 
 
 however 
 
SERMON II. * 3^ 
 
 however imperfed Obedience ; for a conftant 
 Difpofition to forgive, love, and pray for the 
 true Good of all Mankind ; for national Blef- 
 iings, and particularly for the Profperity of 
 the Chriftian Church, and of all fuch as 
 truly wi(h it. '' O pray for the Peace of Je- 
 rufalem : They ihall profper that love thee." 
 And, in fhort, that, in every Thing, the 
 Will of God may be done, and fubmitted to, 
 *' having always this Confidence in him, that 
 " if we afk any Thing according to his 
 ** Will, he heareth us." 
 
 But, fecondly, what we afk agreably to th« 
 Will of G o D muil be Something which we 
 may lawfully defire. 
 
 For do we imagine that God will be pro- 
 voked into Compliance ? and that He will 
 grant us the very Thing, which, from the 
 Purity and Reditude of his Nature, he muft 
 needs be offended with us for aiking ? For, 
 to afk a Thing that is unlawful, is to ask that 
 we may violate the Law that made it fo ; and 
 that is to deny the Reafonablenefs, and Ufe- 
 fulnefs of that Law -, and that again to im- 
 C 2 peach 
 
36 S E R M O N ir. 
 
 peach the Wifdom and Goodnefs of the 
 Lawgiver in making it ; as well as his Juf- 
 tice and Impartiality in the Execution of it ; 
 whilft we vainly hope he will difpenfe with 
 the Breach and Contempt of it in us, which 
 we make no doubt he will feverely punifh 
 in others. For a Man therefore to afk a 
 thing that is unlawfull, and of him that 
 made the Law, which would be broken by 
 the Grant, and of him, that in making it, 
 could not err in the Reafon and Ufe for 
 which it was made, is fuch a Strange Pre- 
 fumption, as, inftead of a favourable Con- 
 ceffion to the Supplicant, mufl undoubtedly 
 procure an utter Abhorrence of him. 
 
 And yet how ready are we to call for Ven- 
 geance from Heaven upon thofe who injure, 
 incenfe, and provoke us, whom yet by the 
 Law of God we are obliged not only to for- 
 give, but to love. Allowing that great wrong 
 is done us, and that Vengeance is due to 
 the Doer of it, yet why do we fufped: that 
 the omnifcient and omniprefent God doth 
 not behold Ungodlinefs and Wrong ? or 
 why are we jealous that the judge of all the 
 
 Earth 
 
S E R M O N II. 37 
 
 Earth will not do right ? hath he not faid 
 that Vengeance is his, and that he will re- 
 pay ? if he be flack, as fome men count 
 Slacknefs, is it fit he fliould be reminded as 
 if he were forgetfull ; or importuned as if 
 he were mutable ? does the time he gives 
 the injurious for Repentance and Reflitu- 
 tion appear to us to be too long ? And are 
 we not confcious to ourfelves that if Ven- 
 geance had always been executed fpeedily 
 upon the Offender, we had not lived to have 
 folicited for Revenge againfl our offending 
 Brother ? Shall then a poor frail Creature, 
 that, with concern, reviews his own Aptnefs 
 to refent, provoke, and injure j that is com- 
 manded to pray for the Forgivenefs of his own 
 Offences againfl God, upon Condition that 
 he forgives others their Trefpaffes againfl 
 himfelf, be at once fo foolifh and fo pre- 
 fumptuous as to implore a Punifliment upon 
 another, in Confequence of which unfor- 
 giving Spirit he mufl Exclude himfelf from 
 Pardon ? The Difpofition we find in our- 
 felves to revenge our Wrongs arifes from 
 the Infirmity of our Nature. How are fud- 
 C 3 dea 
 
38 S E R M O N II. 
 
 den Events, that are only feemingly detri- 
 mental to us, apt to furprife us, and tranf- 
 port us into violent PafTions againft the Au- 
 thors of them, whom, many Times, our 
 cooler Thoughts have acknowledged to have 
 neither intended us any Wrong, nor to have 
 done us any. And is it fit, in the heat of our 
 Anger We fhould pray to the divine Wifdom 
 and Juilice to affift our blind Kays, our im-r 
 potent Malice ; and to make bare his mighty 
 Arm to countenance and abet this our great 
 Infirmity ? to call for punifliments from 
 Heaven upon thofe whom our own hearts, 
 when we are calm, can acquit ; and invokg 
 celeftial Aid to execute that Vengeance upon 
 the innocent, which a reafonable Man would 
 have been alhamed and grieved fhould have 
 been executed, for his Sake upon the guilty ? 
 when Elijah called for Fire from Heaven to 
 confume Ahaziah's Captains and their Fifties, 
 his Petition was heard, becaufe his Motive 
 to it was, that it might appear that God 
 was God in Ifrael. But when James and 
 John, aiked Fire from Heaven to confume 
 the Samaritans who had refufed to receive 
 
 our 
 
SERMON II. 39 
 
 our Saviour in his Way to Jerufalem ; they 
 foon learnt that it was through their Infir- 
 mity, and that they knew not what Manner 
 of Spirit they were of. 
 
 Again, how apt are we to defire what ano^- 
 ther enjoys, and whofe Happinefs confifts 
 in the Poffeffion of it. How eafily do our 
 fecret Wifhes raife themfelves to his De- 
 ilrudion ; that he being removed out of the 
 way, we may Succeed in his room, and 
 feize on his Inheritance. His Height ob- 
 flruds our Profped. His Profperity makes 
 us miferable. Becaufe Naboth will not part 
 with his Vineyard, Ahab can eat no Bread. 
 
 But can it enter into the Heart of Man 
 to conceive fo unworthily of his righteous 
 Maker, as to think he will abet our Injuf- 
 tice, and violate his own Goodnefs : rejed:- 
 ing the rightful Owner's Prayer, that what 
 the divine Bounty hath blefled him with, 
 may be continued to him, in order to fatisfy 
 the querulous Petitions of the injurious, 
 who would rob him of it? Or fhould there 
 be found Men fo hardy as to adventure to 
 approach him with fuch bold and impudent 
 C 4 AddreiTes, 
 
40 S E R M O N ir. 
 
 AddreiTes, can they think to fucceed, when 
 their Hearts pofTefled with fo much Envy, 
 Avarice, and Ambition, are not pure enough 
 to offer Sacrifice for the Remiffion of their 
 own Sins ? 
 
 To make an exprefs, fet, formal Applica- 
 tion to the Throne of Grace, that God would 
 vouchfafe to defpife the reafonable Defires 
 of thofe whom he hath bleifed, in order to 
 fatisfy the unreafonable Importunities v^e 
 ufe, that he would transfer their Happinefs 
 to us, is too grofs ; and therefore we are 
 contented to deceive ourfelves, and barely to 
 wifh, and defire ; to be folicitous and im- 
 patient, 'till God fhall have conferred the 
 wanted benefits upon us. Whereas to wifh, 
 and defire, to be folicitous and impatient, 
 for any thing we would have, is the fame 
 as to afk or pray for it. Since he, who is 
 to be the donor of it, is the Searcher of 
 Hearts, and our Wifhes and Defires are as 
 much known to him as our petitions. And 
 fince we cannot but know that all Events 
 are in his hand, and that what we fecretly 
 \vifh for, mufl be brought to pafs by his 
 
 Provi- 
 
S E R M O N II. 41 
 
 Providence, as well as that for which we 
 expreffly Pray. Whenever therefore the Laws 
 of Charity, and Juftice, or any other Pre- 
 cepts of the Gofpel, are invaded by the Pe- 
 titions we offer up to God in our own, or 
 another's behalf; what we aik is not Law- 
 fully defired, and confequently not agreable 
 to the Will of God, and confequently fhall 
 not be given us. But ilill there are many 
 Things which lie more open and more in 
 common to us, which, every Man that fhall 
 make himfelf worthy of them, hath a right 
 to become the Mafter of, if God (hall think 
 ht. Such as Riches, and Honour, and Power, 
 and Pofterity : Things indifferent in them- 
 felves ; good or bad as they are ufed ; and 
 lav^fully to be defired if they are defired for 
 the Service of God, i.e. to be imployed to 
 to fome good End. Which brings me to 
 confider, that as we muil be fincere in our 
 real Perfuafion that what we aik is agreeable 
 to the Will of our Benefador ; fo, fecondly, 
 muff we be fincere in our true Intention that 
 what is granted fliall be made ufe of to the 
 Service of our Benefador. The mofl difin- 
 
 terefled 
 
42 S E R M O N II. 
 
 terefted Benefa(5lor always expedls fome Re- 
 turn of his Beneficence. He that neither 
 wants, nor exped:s, nor will receive from 
 the Perfon obliged what fhall be of equal 
 real Value to the Benefit conferred, will yet 
 accept of an Acknowledgement. And if 
 he can perfuade himfelf that where he has 
 placed his Bounty, he has infufed AiFedion, 
 he cannot be fo happy in what he enjoys, 
 as in what he beftows. Even the Almighty 
 himfelf thoup-h he be all-fufficient from his 
 
 o 
 
 own Fullnefs, and though it be impofTible 
 for any of his Creatures of the greateft Gra- 
 titude, or Affluence, either to enhance his 
 Pleafure, or increafe his Store, yet does he 
 exped a Return of his Beneficence : a true 
 Thankfulnefs for the Bleflings he confers 
 upon us, manifefled in a right Ufe of them. 
 If then a Man defire the Improvement of 
 his Circumflances with a fincere Purpofe of 
 difpenfing with a liberal Hand what God 
 fliall liberally give unto him ; with a fixed 
 refolution to reward Virtue and encourage 
 Induflry ; to relieve the indigent and fuc- 
 cour the diflreifed 5 God will either crown 
 
 his 
 
SERMON II. 43 
 
 his Wifhes with fuccefs, or excufe him thefe 
 Duties, which he will not fail to exad: from 
 thofe whom he hath better enabled to per- 
 form them, recompencing the Intention of 
 doing himService in this Manner, where he 
 has withheld the Power. 
 
 But if a Man implore the divine Bounty 
 only that he may confume it upon his Lufcs j 
 only that he may furnifh himfelf with what- 
 foever is delicate to pleafe the Eye, to gra- 
 tify the Tafte, to pamper the Body, which, 
 even when it is moft fubdued, can bring 
 fuch Forces againfl us, as lliall not fail to 
 defeat the Refolutions of the unexperienced 
 in the chriftian Warfare, and fliall be fure 
 to exercife the Conflancy and the Fortitude 
 of the greateft Proficient i Or, if he fhail 
 aik to be enriched only that he may be pro- 
 vided with Materials for Eafe, and Pomp, 
 find Splendour, which ferve to attrad: the 
 Admiration, Deference, and Envy of thofe 
 who know not the Worth of Virtue ; which 
 ferve at once to foften and enervate, and 
 yet too highly to exalt the Mind, and to 
 introduce greater Opinions of our Excel- 
 lency, 
 
44 S E R M O N IL 
 
 lency, and Sufficiency; of our Parts, and 
 Endowments, of our Favours, and Services, 
 than are fit for poor frail Mortals to enter- 
 tain ; and fo fill us, void as we are of all 
 good, with Pride, Arrogance, and Prefump- 
 tion ; I fay, if thefe are the Ends we propofe 
 to ourfelves in the Increafe of our Wealth, 
 what we afk will not contribute to the Ser- 
 vice of our Benefa6tor, and therefore (liall 
 not be given us ; at leaft not as a Bleffing, 
 under which Notion we hope to receive it, 
 though it may be as a Curfe, which God 
 can make it prove. 
 
 Thus again, if a Man defire Honour and 
 Advancement, that being raifed to a higher 
 Station, and become a Mark for Multitudes 
 to have their Eye upon, his Virtues may be 
 more confpicuous, more diffufed, and more 
 exemplary ; that greater Numbers may fee 
 in him what is worthy of Imitation, and be 
 better influenced to follow it and embrace it. 
 That Mankind may behold an Inftance of 
 Exaltation without Pride ; and of a Liberty 
 of doing ill with Impunity, more reftrained 
 by religious Ties, and by his ov/n moral 
 
 Reflexions 
 
S E R M O N II. 45 
 
 Refledions than by any human Laws what- 
 ever, as in all this, he truly deligns to ho- 
 nour God, fo him will God truly honour; 
 ©r finding him to become the Station he is 
 already in, may accept of his Service where 
 he is. 
 
 But if a Man defire Honour, that he may 
 be invidioufly diflinguiflied from his Fellow 
 Creatures ; that fuitably to his Superior 
 Rank a fingular Homage may be paid him ; 
 that Men may debafe the Dignity of their 
 Nature by their low and vile Applications 
 to a Man of like Infirmities with them- 
 felves ; that his Title may fkreen him from 
 that Contempt and Puniihment which are 
 due to his immoral Life, and vi^hich meaner 
 Offenders are fure to undergo ; that his 
 Greatnefs may dazzle, and furprife modeft, 
 unwary Men into fervile Compliances with 
 his bad Defigns, or fmooth his Way over 
 the rigid and auflere principles of Virtue 
 and Chaftity, to the Accompliflmient of his 
 lewd Purpofes : as God will be greatly dif- 
 fcrved by any Increafe of Honour to him, fo 
 
 will 
 
46 SERMON II. 
 
 will it not be given him but as a Tempta- 
 tion and a Snare. 
 
 Thus again, if a man defire Power that 
 he may proted: the innocent from him that 
 fwelleth againft him ; fupport the weak 
 againft the Infults of him that is too flrong 
 for him ; that he may control the lawlefs, 
 perverfe and refradtory, who would bring 
 every thing into Confufion ; and item the 
 impetuous Tide of profperous Wickednefs 
 that with a mighty flow rolls in upon us, 
 and bears down all before it -, that he may 
 preferve and fecure what is rightly fettled ; 
 or unfettle and refix upon a better Bottom 
 what is wrongly and deftrudively eredled. 
 He that pulleth down one and fetteth up 
 another will, if it be proper, provide him a 
 Station fuitable to his Courage and Integrity, 
 and make him a glorious Inftrument of 
 Peace, Order, Security and Juftice. 
 
 But if he wants only to be flrong that he 
 tnay opprefs ; that thofe who fubmit not to 
 his Pleafure, may be crufhed by his Power; 
 that thofe who may be able to refift the force 
 of his reafon by which he would perfuade, 
 
 may 
 
S E R M O N II. 47 
 
 may experience the Strength of his Arm by 
 which he is determined to prevail : He that 
 putteth the mighty from their Seat, lliall 
 keep his tumultuous over-bearing Spirit low 
 and impotent, or intruil: him v/ith Power to 
 his own Deftrudion. 
 
 And thus again, if we afk Children that 
 we may " bring them up in the Nurture and 
 Admonition of the Lord ;" that we may en- 
 large the Kingdom of Chrift by Subje(5ting 
 to it many true Believers ; that we may lead 
 them in the Paths of Induftry, Sobriety, and 
 Virtue ; and walking with them ourfelves 
 may furnifli their Underftandings with found, 
 wholefome,rational and manly Principles,and 
 form their Manners to the chafle, and tem- 
 perate, and frugal Examples we lincerely 
 propofe to fet them ; that, inftead of teach- 
 ing them to depend upon the Fruits of their 
 paternal Diligence, or Fortune, v/ithout any 
 Need of inuring themfelves to honeft labour; 
 and to think that they are born for them- 
 felves alone ; and brought into the World 
 ©nly to take their paftime therein ; they 
 may be educated after fuch a Manner, as to 
 
 become. 
 
48 SERMON 11. 
 
 become, in their refpedive Stations, of real 
 Ufe and Service to Mankind ; helpful and 
 acceptable Members of Society ; and blefled 
 Inilruments of the Glory of God; God 
 will grant our Requeft ; or, forefeeing they 
 would not anfwer thefe Ends, nor make us 
 fo happy as we expeded they would, will 
 referve fomething more valuable for us, in 
 the room of it. 
 
 But if we defire Children only from an Im- 
 patience that others fhould be pofTefled of any 
 earthly Comfort which we have not, and feem 
 to be equally entitled to, faying like Ra- 
 chel, " Give me Children or I die," becaufe 
 her Sifter had Children and fhe had none 5 
 or, if we defire them only upon a Profpedt 
 of the lovely Amufements their infant Years 
 are to furprife and pleafe us with (for I dare 
 fay, thoufands have delired them upon no 
 better a Motive, and have known how to 
 make themfelves very uneafy for Want of 
 them ;) it muft appear, at firft Sight, that 
 thefe Ends are either fo unwarrantable, or 
 fo frivolous, as mufl defecrate the Prayer 
 we make for the obtaining of them. 
 
 Or 
 
SERMON ii. 49 
 
 Or, if we defire Children only that they 
 may inherit our Eftates ; that, after having 
 eat and drank our Portion in this Life, we 
 may leave the reft of our Subflance to our 
 Babes : that our Houfes may continue for 
 ever, and that we may call the Lands after 
 our own Names. God knows that this is 
 our Foolifhnefs : however our Pofterity may 
 praife our Saying. God knows that all our 
 Earneftnefs, if occafioned by no better Mo- 
 tives than thel'e, is founded upon a hidden 
 unobferved Vanity, of having our Memories 
 perpetuated to after Ages, when we fliall be 
 gone out of the World : and upon a too 
 great Fondnefs for the things of this life, 
 which gives us an habitual way of thinking, 
 that we fhall leave what we have behind us 
 with lefs Regret, if we fliould have Children 
 to leave it to; to whom, we conceive, we 
 (hould part with it the more eafily, from 
 that Affedion we might probably have for 
 them, and which we dont find we can have 
 for any Body elfe. 
 
 But is it likely that God fhould be moved 
 
 by fuch a fupplicant, preferring his Petitions 
 
 D to 
 
50 SERMON II. 
 
 to him only upon fuch a View, who con- 
 fiders himfelf as the Lord of what he pof- 
 feffes, and not as the Steward ? That what he 
 hath is an Acquifition and a Propriety, and 
 not a temporary Gift ? Who is loath to re- 
 turn it into the Hand that fent it, or to truft 
 Providence with the Difpofal of its own ? 
 Who inflead of thanking God for the Ufe 
 of it, or of afking the divine Affiftance to 
 dired: him worthily to employ it, only prays 
 for an Offspring to inherit it ? Not confi- 
 dering at the fame Time the Nature of the 
 Requeft he makes ; or the Uncertainty there 
 is, whether he that fhall be born unto him 
 fhall be a wife Man or a Fool ; whether 
 innocent or vitious ; whether the Comfort 
 of his Age, or the Reproach of it -, whe- 
 ther a BlefTing to his Family, or a Curfe to 
 Mankind: yet does he, O God, proflrate 
 himfelf in thy Prefence, and fall low on his 
 Knees before thy footftool, and adventures 
 to alk, though he knows not what : " fo 
 ** foolifh is he and ignorant : even as it were a 
 „ Beaft before thee." Is it fit that God fhould 
 indulge him in his Pride ? And affifl a mor- 
 tal 
 
SERMON 11. 51 
 
 tal Man in his fond Scheme of imaginary 
 Perpetuity upon Earth ? Or, doth he not 
 tempt the Almighty to give him a Son in 
 his Anger, who fhall profufely diffipate what 
 he painfully gathered ? Make his gray Hairs 
 defcend with Sorrow to the Grave ? Bring 
 a ftain and Blot upon that very Name which 
 he would have had immortal ? And which 
 in the next Generation fliall be clean put 
 out. 
 
 By thefe Inftances I have endeavoured to 
 make it plain, that we muft not prefume to 
 aik any Thing of God ; how lawfully foever 
 it may otherwife be defired, but with a fin- 
 cere Intent, that what fhall be granted fhall 
 be imployed in his Service, i. e. to fome 
 good End. 
 
 What we afk without this Intent, we have 
 no Reafon to expe<ft, nor fhall receive but to 
 our Hurt. 
 
 What we afk with this Intent, we are in- 
 flrudted to hope for, in Kind, if G o d fhall 
 think it proper for us, and in Value, if he 
 fhall not : and if we receive it not in Kind, 
 we are to conclude that it is not proper, or at 
 D 2 leafl 
 
5^ S E R M O N 11. 
 
 leaft not To at this Timej and muft therefore 
 look for it in Value, or wait God's own 
 Time firfl. What may be of equal Value 
 to what is at prefent denied in Kind, we 
 prefume not to judge. The Eftimablenefs of 
 the Benefits we receive is beft known to the 
 Giver of them. Thus far however we may 
 be certain, that we often afk what would by 
 no Means be convenient for us to have; and 
 that, here the very Denial of our Prayer, is 
 a Favour of more Value than would have 
 been the Thing we wanted to obtain : and 
 again, that thofe Things which are conve- 
 nient for us to afk as a known means to 
 fome good End propofed by us, (without 
 a View of which, it is not proper to Afk 
 any Thing,) may be denied us in Kind: and 
 yet in this Cafe, if God accepts with equal 
 Favour of our fincere Purpofe to have pro- 
 moted f«ch an End, and will let that our 
 Purpofe entitle us to an equal Reward, the 
 Denial will be equivalent to the Grant. For 
 if our fole End in this World be to approve 
 ourfelves to our great Mafler and Benefador, 
 by doing wh^t fliall be of acceptable Service 
 
 to 
 
S E R M O N 11. 53 
 
 to him; that will always be of moft Value 
 which beft anfwers that End. No Man knows 
 his own Heart fo far as to be certain he (hall 
 life the Bleffings he aiks, when he receives 
 them, after the Manner he propofes to do, 
 before he has them. The Riches that were 
 to have relieved the Poor, fhail corrupt the 
 Owner; the Honour that was to have excited 
 Men to virtuous Deeds, ihall glory in its 
 Shame ^ the Power that was to have protcded 
 the Friendlefs, fhall enflave the Free ; and the 
 Children triumphing over the Parents Fond- 
 cefs, and eluding the loving Corredion that 
 was intended to have made them great and 
 good, ihall at length be Vagabonds and beg 
 their Bread, 
 
 I come now in the fecond Place to ihew 
 the Neceffity there is, in order to the Sue- 
 cefs of our Prayers, of the Confcience of a 
 good Life, or at leaf!:, of the Purpofe of it. 
 
 It may be faid with Refped: to the Con- 
 fcience of a good Life, that if a good Life 
 be neceffary towards praying fuccefsfuliy, it 
 may be impoffible to be obtained 3 becaufe 
 it is not to be obtained without ipintual 
 P 3 AiSiiancc, 
 
54 S E R M O N ir. 
 
 Affiftance, nor that to be had without Prayer, 
 which preceding it, and being the Caufc of 
 it, cannot require the good Life it thus pre- 
 cedes and is the Caufe of, in order to its own 
 Prevalency. 
 
 To which it muft be replyed, that, as a 
 fufficient Portion of the Grace of God has 
 always been a Talent intrufted with every 
 one of us to Traffick withall ; and to alTift; 
 our iirfl Endeavours after a good Life, and 
 our firft Prayers that we might fucceed in 
 thofe Endeavours : fo the Confcioufnefs of 
 having led a good Life joined with a Refo- 
 lution to continue to do fo, is to facilitate the 
 Succefs of our future Devotions. 
 
 And fince the Confcience of a good Life 
 pafl: is of no moment to the Succefs of our 
 Prayers, unlefs we refolve to continue it ; and 
 alfo fince, when we have neglected to lead 
 a good Life hitherto; all that is left us to- 
 wards the Succefs of our Prayers, is the Pur- 
 pofe of leading it for the future: we muft con- 
 clude, that the Purpofe of continuing to lead 
 a good Life, or of Beginning to do it, is 
 what will be abfolutely required of us in 
 order to the Succefs of our Prayers. 
 
 For 
 
SERMON 11. ' sS 
 
 For a Man therefore to Addrefs himfelf 
 to God Almighty in Prayer, that hath nei- 
 ther led a good Life, nor intends to do it 
 for the future 3 fignifies no more as to any 
 Succefs or Benefit he is likely to reap from 
 fuch his Devotion, than if he had entirely 
 let this Duty alone. Nay, it is not only likely 
 to be of no Efficacy, but of Angular difad- 
 vantage to him with Refpect to his fpiritual 
 Welfare. For fuch a Prayer is the Sacrifice 
 of a Fool. It is an Abomination for which 
 God will vifit him. It is another Sin, and 
 as much requires his own Repentance, and 
 needs God's Pardon, as any other Sin he 
 commits. 
 
 Not to refolve to be good, is to be in a 
 State of Enmity with God, and to have 
 formed a Friendfhip with the World in Op- 
 pofition to him. To fupplicate the divine Fa- 
 vour in fuch a State, is not to pray, but to 
 mock. Should we petition one of our Fellow- 
 Creatures whom we had frequently difobli- 
 ged, and to whom we had no Solicitude to 
 be reconciled, for Something which he could 
 give us, and which we extremely wanted : 
 what Opinion fhould we have of our Ad- 
 D 4 drefies 
 
56 SERMON II. 
 
 drelTes to him ? Could we ever be able to 
 bring ourfelves to think that they were mo- 
 deft, or reafonable ? Or, not even fuch as hg 
 would be induced rather heinoufly to refent, 
 than gracioufly to receive. Would not the 
 Gonfcioufnefs of our unfriendly Difpoiition 
 towards him, give us a Diffidence and Dif- 
 truft of our Succefs, which nothing but the 
 higheft Impudence could overcome ? And 
 if he fhould give us what we apply for, 
 could we be more aftonifhed at his Goodnef* 
 than at our own Prefumption ? 
 
 What then can we think of ourfelves, 
 whilft we make our AddreiTes to the God of 
 of Heaven and Earth r Praying at once, and 
 offending ? Supplicating, and defying ? Ir- 
 reconciled, and expeding favour ? Children 
 of wrath, and yet kneeling to be adopted 
 Children of Grace ? ConfefTing Sins, without 
 Purpofe of leaving them ? Afking Pardon, 
 without promifing Amendment ? Depreca- 
 ting Vengeance, and yet induftriqufly making 
 ourfelves the Objedts of it ? 
 
 The artful Hypocrite whofe defign in lift- 
 ing up his Hands to Heaven, is only to re- 
 commend himfelf to the Efteem of thofe 
 
 who, 
 
SERMON IL ' S7 
 
 who, he hopes, will fee him do lb, and who, 
 if they lliould not, conceives his having done 
 fo to have been to no Purpofe, acfts confift- 
 ently with himfelf, and fuitably to his End. 
 For he aim^ to maintain a Characfter of Vir- 
 tue and Piety in the World, that in the way 
 of Bufinefs, or A<^vancernent, he may be 
 more depended upon, and better credited : 
 which Reputation a Man, of no feeming re- 
 gard to things facred or honeft, would be 
 apt to lofe; and therefore though he hath no 
 Confcience of any paft good Life, nor any 
 Purpofe of a good Life for the Time to 
 come, yet he cannot but think it of great 
 Ufe to him to have the Appearance of both. 
 This Man ufes Prayer as an Artifice, and 
 not as a Duty ; in order to introduce himfelf 
 into the good Opinion of Man, and not into 
 the Favour of God : of whom afking no- 
 thing, he exped;s nothing ; and receiving 
 nothing from him, is not himfelf deceived : 
 to the Accomplifliment of whofe Defign a 
 real good Life was not necelTary, and there- 
 fore he led it not ; but only the Semblance of 
 it, and therefore he puts it on. 
 
 But 
 
58 SERMON II. 
 
 But how inconfiftently with himfelf does 
 he ad:, who believes Prayer to be a Duty; 
 injoined to be ufed as a Means to derive hea- 
 venly Bleffings upon him; and that a firnv 
 Purpofe of leading a good Life is an abfolutely 
 neceffary qualification in order to the Succefs 
 of his Devotions, who yet adventures to 
 Pray, without having firft refolved to be fin- 
 cerely Good. There are two forts of Per- 
 fons, who acfling thus imprudently, deceive 
 themfelves. Of the former Kind is he, who 
 leads a carelefs, thoughtlcfs, diffolute Life, 
 and yet prays on -, propofing fome Time or 
 other to live after a better Manner than now 
 he does, and in the mean Time, Prays on. 
 Of the latter is he, who being more ferious 
 ftridily obferves many Parts of his Duty; but 
 lies under the Dominion of one powerful 
 Paffion the darhng of his Soul, which he 
 knows not how to part with without reluc- 
 tance, nor yet how to keep with Safety. To 
 part with it, is to give up all that is pleafant 
 to him in this World ; to retain it, is to 
 obftrudt all his Happinefs in the next. To 
 part with it, is Mortification, Self denial, 
 
 and. 
 
SERMON IT. 59 
 
 ' and, to the utmoft, diragreable to Flerti and 
 Blood ; and retaining it, if it gives him 
 Pleafure in the PofTeflion, yet it gives him 
 Bitternefs in the refle(flion, that this is the 
 only thing that blemifhes his Life, and hin- 
 ders him from being an entire Chriftian, and 
 uniformly Good : and prevents that noble 
 Serenity that would break in upon and re- 
 fresh his Mind, were this one Paffion remo- 
 ved from thence which now diforders it. 
 Under this Conflict and with this Load he 
 goes into the Hofe of God to offer up his 
 Daily Vows. The Soul is there conlcious 
 to itfelf of its Unfoundnefs in one Part, and 
 confiders there is the fame Contempt of God 
 in offending in one Point of his Law, as in 
 being guilty of all. That his Repentance of 
 his other Sins is not accepted, becaufe a Re- 
 nunciation of this is not made. The Memory 
 of what makes him iniincere is ever prefent 
 with him, and upbraids him with the dupli- 
 city of his Heart, diflraded as it is between 
 God and the World. A too reafonable Dif- 
 trufl of any Succefs deflroys his Attention, 
 and his Fervency. And having at length 
 
 performed 
 
6o SERMON II. 
 
 performed a languid, flat, difordered, cufto- 
 mary Service, he rifes from his Knees, and 
 retires without either Satisfaction or Benefit. 
 
 The former of thefe Perfons makes his 
 Life more eafy, by which means his fpiritual 
 State becomes more dangerous i the latter 
 is more anxious, but whofe Anxiety is more 
 likely to work his Reformation. But yet, 
 whilft there is no Refolution in the one to 
 lead a new Life, nor in the other to change 
 that Part in the old which he condemns, 
 they are neither of them qualified to pray 
 with Succefs. Many Perfons approach the 
 Lord's Table with a mighty Dread, appre- 
 hending their Unfitnefs for that Duty, who 
 yet adventure to go to the Houfe of Prayer 
 with the utmoft Freedom, having no fuch 
 Apprehenfions. 
 
 The unconcernednefs with which they 
 kneel to pray is not lefs unreafonable, than 
 the x^ftonifliment with which they go to re- 
 ceive the Sacrament ; Forafmuch as both 
 Offices, when the Nature of both is truly 
 underftood, require equal Fitnefs, and expofe 
 the unfit to equal Danger. So that he who 
 
 Is 
 
SERMON II. 6i 
 
 is lit to fay his Prayers, is fit to receive the 
 Sacrament. And he who fhall incur the Dif- 
 pleafure of God for unworthily receiving, 
 iliall do fo in the fame Degree, if the un- 
 worthinefs be equal, for unworthily praying. 
 If a Man mufl not prefume to receive with* 
 out refolving to lead a good Life from that 
 Time forward to the heft of his Power j fo 
 neither muft he prefume to pray that the 
 Will of his Father may be done in Earth as 
 it is in Heaven, if he does not purpofe to do 
 his Will from that Time forward to the belt 
 of his Power. If a Man muft not prefume 
 to receive without being in Charity with all 
 Men j fo neither muft he prefume to pray 
 that God would forgive him his Trefpafies, 
 if he doth not forgive all Mankind their Tref- 
 paffes againft himfelf. If in the one Office we 
 remember the Benefits our Saviour's Death 
 hath procured us ; in the other we cannot but 
 confider, that it is through the Merits of that 
 Death, that we defire any Benefits fhould be 
 conferred upon us. If a lively Faith in God's 
 Mercy be requlfite to the Receiver, to pray 
 without it, is abfurd. And if the conveyance 
 
 of 
 
62 SERMON li. 
 
 of more grace for the better Difcharge of his 
 future Duty be expeded by the worthy Com- 
 municant, the worthy Supplicant depends 
 upon it Hkewife. 
 
 To neglect either of thefe Duties is alike 
 dangerous, to enter upon either of them un- 
 prepared, is fo too. As they are both neceflary 
 Duties, fo they muft both be performed, and 
 that the Performance may be ufeful, the 
 Refolution of a good life muft always pre- 
 cede it. 
 
 What then fhall we think of thofe, who 
 coming to Prayers where there is a Sacrament, 
 content themfelves with having faid their 
 Prayers, and and refufe to receive the Sacra- 
 ment ? Shall we not fay, (the Nature of both 
 Duties being firfl: truly underftood) that they 
 were fit to have done both, or neither ? Shall 
 we not fay that being fit for neither, they 
 ought to have made themfelves fit for both 
 before they prefumed to enter upon either ? 
 Or, that being fit for both, to have negledted 
 either when both were commanded, was very 
 fmful ? Efpecially when the Opportunities 
 of receiving are very few, and the primitive 
 
 Prad^ice 
 
SERMON 11. 63 
 
 Pradilce in this Cafe was very frequent -, and 
 the Benefit of a worthy Participation is con- 
 feffedly exceeding great. 
 
 My Defign, by this Comparifon, will ea- 
 fily be perceived to be, not to leflen the Re- 
 verence to the Sacrament which is now paid, 
 and is due to it ; but to reftore that Reve- 
 rence to the Prayers which they feem to have 
 loft, and which is equally due to them. And 
 to infer, from the Equality of the Duties, 
 that, fince a firm Purpofe of a good Life is 
 every where acknowledged to be a necefiary 
 Preparation for the one, we ought to believe 
 it to be fo for the other. 
 
 And yet how little defirous Men are to 
 be thus prepared to pray, or how little need- 
 ful they conceive it is to be fo, may be 
 conjedtured by their voluntary late attendance 
 at this Service. 
 
 For though it be very true, that even the 
 righteous fall (even Times a Day; though, 
 fuch is our Infirmity, that no one can tell 
 how oft he offendeth -, though Confeffion of 
 Sins be a neceflary Part of Repentance ; and 
 Repentance muft necefiTarily precede Remif- 
 fion of Sins 5 and Remiflion of Sins be that 
 
 very 
 
64 S E R M O N II. 
 
 very State of Goodnefs we fhould arrive at iri 
 order to fucceed in our Petitions ; yet how 
 indifferent a Thing is it to many Perfons, 
 whether they come early enough to confefs 
 their Sins or no ? And how little concern have 
 they upon them when they find they do not ? 
 
 Whereas, O God, if we have erred, and 
 iirayed from thy Ways like loft Sheep 5 if we 
 have followed too much the Devices and De- 
 fires of our own Hearts ; we ought to feek 
 thee early where thou mayft be found, and 
 with all Humility acknowledge that we have 
 fo : recolledling at the fame Time the parti- 
 cular Inftances wherein we remember oiir- 
 felves to have done fo, and tacitly refolving 
 with ourfelves to do fo no more; that we 
 may have a true and folid Comfort in the fol- 
 lowing Abfolution from the Guilt of them. 
 
 Then is our Pardon fealed. Then have 
 we an acceptable Purity. Then whatever 
 we fhall afk, that is proper for us, (hall be 
 given us. 
 
 In order to which, the laft Qualification 
 required of us, and which I fhall very briefiy 
 confider, is Perfeverance. 
 
 Our 
 
S E R M O N II. 6^ 
 
 Our Perfeverance in Prayer mull: bear a 
 Proportion to the Neceflity we are under, of 
 having what we pray for beftowed upon us 
 in order to our prefent Relief, or our future 
 Happinefs. If we pray only for what we 
 may lawfully defire as comfortable or con- 
 venient, Perfeverance may be more likely 
 to hinder our Contentment, than procure 
 the Blefiing. Becaufe we (hall ufe Perfeve- 
 rance where Acquiefcence in the prefent 
 State is a Duty. For, with Refped to any 
 Addition to a State already eafy, we are not 
 allowed to be earnefl that we may have it 
 quickly; but only required to be fincere in 
 our Intention to ufe it rightly : and there- 
 fore we muft not be folicitous, if it is not 
 immediately granted; but well fatisfied that 
 God accepts of our Purpofe of ufing it to 
 his Service, if it (hould be granted. It muft 
 be fome real important Uneafinefs which we 
 cannot but defire to have removed, that 
 both juftifies our Perfeverance and demands 
 it. Whereas to be inftant for the Alteration 
 of what we can well bear, in this State of 
 E . Proba- 
 
66 SERMON 11. 
 
 Probation and time of Trial, is not lau- 
 dably to perfevere, but to be unrefigned. 
 
 But with Refped to the Prayers we offer 
 up to G o D for a Supply of our real tempo- 
 ral or fpiritual Wants, Perfeverance does not 
 hinder Content, but prevents Defpair. And 
 that God does not immediately grant our 
 Requeft, ought not to be a Difcouragement 
 to us, or make us difcontinue our AddrelTes 
 to him. For he fees not only what is fitteft 
 for us to have, but when it is fitteft for us 
 to have it. His Pleafure, and his Time are 
 beft. Perhaps we have not yet fufficiently 
 approved ourfelves to him 'till we have 
 fhewn we are neither weary nor faint ; and 
 in due time he will let us reap, when he 
 finds that we faint not. It fhews a Value 
 for the Blefling to be importunate firft. And 
 every good Chriftian may fay as Jacob did 
 to the Angel of the Covenant when he 
 wreftled with him, '* I will not let thee go 
 «* unlefs thou blefs me;" and God, as he 
 did then, will fuifer himfelf to be con- 
 quered, and the Supplicant, like Jacob, fhall 
 prevail, 
 
 S ER. 
 
SERMON III. 
 
 Jam. I. 22. 
 
 But be ye doers of the word, and 
 not hearers only, deceiving your 
 ownselves. 
 
 THERE is fcarce any one of fo mean 
 a Capacity, or of fo ordinary an Under- 
 flanding but can readily argue thus with 
 himfelf. Men muft know their Duty before 
 they can do it : they muft therefore hear 
 it in order to know it ; that when they 
 come to know it, they may refolve to do 
 it. Hearing then is a neceffary Means in 
 order to this valuable End, the doing our 
 Duty : and is of no further Ufe or Advantage 
 to us, than as it contributes to our Attain- 
 ment of this End. 
 
 E 2 Nay, 
 
68 SERMON III. 
 
 Nay, hearing without doing will only ferve 
 to render us more inexcufable j for that by 
 hearing we cannot but come to the Know- 
 ledge of our Duty ; and, it is certain, he 
 that knoweth his Mafter's Will and doeth it 
 not, fhall be beaten with many Stripes. 
 
 But notwithftanding Men are thoroughly 
 convinced that hearing without doing is not 
 only an infignificant Service, but a great Pro- 
 vocation to their heavenly Mafter^ yet is there 
 nothing with which they more eafily con- 
 tent themfelves, than to be Hearers of the 
 Word only, without being Doers of it alfo. 
 
 Wherefore, that we may better obferve 
 the Apoftle's Injundion, I fhall confider, 
 
 1. The wrong Motives that too often pre- 
 vail upon Men to be Hearers ; and ihew at 
 the fame Time, that in being led by thofe 
 Motives, they will naturally become Hearers 
 only, and confequently deceive Themfelves. 
 
 2. I fhall confider the right Motives 
 which Ihould always prevail upon Men to be 
 Hearers ; and Ihew at the fame Time, that 
 
 m 
 
SERMON III. 69 
 
 in being led by thofe Motives they will be 
 in a very fair Way of not being Hearers only^ 
 but Doers alfo : of not deceiving, but of 
 very much improving and benefitting them- 
 felvcs : and, 
 
 3. I fhall fliew, what further Care Men 
 led by right Motives to hear mufi: take of 
 themfelves; that notwithftanding this firft, 
 proper, and neceflary Step, they may not 
 after all become Hearers only, and finally 
 deceive themfelves. 
 
 I. Then, I fliall confider the wrong Mo- 
 tives that too often prevail upon Men to be 
 Hearers -, and fhew at the fame Time, that 
 in being led by thofe Motives, they will 
 naturally become Hearers only, and confe- 
 quently deceive themfelves. 
 
 In difcourfing upon this Head, I Ihall 
 take the Word Hearers in fuch a Latitude, 
 as to comprehend under it, not only fuch 
 Perfons as come to Church with a Defign to 
 be Hearers; and are indeed Hearers when 
 they are there, though without any Purpofe 
 of being Doers alfo : but fuch Perfons like- 
 E 3 wife. 
 
70 SERMON Iir. 
 
 wife as come thither under Pretence of 
 Hearing, without any Defign to hear ; and, 
 indeed, flridily fpeaking, without Hearing. 
 But however, fince they are found in the 
 Place of Hearing, I fhall confider them as 
 Hearers; whether they will hear, or whe- 
 ther they will forbear. 
 
 Of this latter Sort, who come to the 
 Place of Hearing, but not to hear, are thofe 
 who are led thither, either 
 
 1. In purfuit of their Diverfion, or 
 
 2. To gratify their Pride, or 
 
 3. To be thought Religious. 
 
 Of the former Sort, who come to the 
 Houfe of God with a Defign to hear, 
 though not to do, are thofe who are led 
 thither, either 
 
 1. By their Curiofity, with refpedl to the 
 Preacher 3 or, 
 
 2. By the Opportunity that is given them 
 of Exercifing their Judgment v^ith Refped 
 %q the Performance ; or, 
 
 3' 
 
SERMON III. 71 
 
 3. By the vain Hopes of hearing that 
 they are fafe with Refpedt to their prefent 
 evil State, in which they find themfelves 
 eafy. 
 
 Thefe wrong Motives to hear fliall be the 
 Subjed: of my prefent Difcourfe. And I 
 ihall briefly confider each of thefe in the 
 Order in which they lie. 
 
 Firft then, there are fome who approach 
 this facred Place purely for their Diverfion ; 
 who confider it only as a Place of public 
 Refort, where there is much to be feen and 
 heard by Way of Amufement : and at a 
 Time, when there is very little Recreation 
 fiiirring of another Kind in any other Place. 
 
 Accordingly the Eye, that fhould be fixed 
 in a ferious Attention to the Preacher is 
 perpetually wandering in Search after Di- 
 verfity of Objedls for it's Entertainment : 
 and the Ear, abfolutely refufing to hear the 
 Voice that crys aloud and fpeaks with all 
 Authority, is open and prepared to liflcn to 
 and admit, whatever the profanely imper- 
 tinent fhall in fecret Whifpers impart to it. 
 E 4 The 
 
72 SERMON III. 
 
 The Mind wholly loofe and difengaged 
 from any Attention to the Word of God, 
 is perfed:ly at Liberty to treafure up all 
 other Notices however improper to be taken 
 there; and to bring them away fo deeply 
 imprefTed and fo well digefted, as to be 
 able, out of its large and various Store, to 
 recount many pleafant PafTages to thofe who 
 have loft the Pleafure of making the fame 
 Remarks. 
 
 Now is it pofTible, that thefe Men fliould 
 be wrought upon to be Doers of the Word 
 by any Thing which the Preacher of it 
 fhall have faid to them ? Is it likely they 
 fhould be careful to Pradice, what they 
 have been no more felicitous to know ? 
 Their Minds can attend but to one Thing 
 at once : and will naturally attend to that 
 moft which they are moft fond of; and as 
 naturally neglect and throw afide as ungrate- 
 ful and inlipid whatever doth not fuit their 
 prefent Tafte; which, though it be fo vi- 
 tiated as to put bitter for fweet, is what 
 thefe Purfuers of their Diverfion come hi- 
 ther to pleafe. 
 
 But 
 
SERMON III. 73 
 
 But is the Temple of the Lord indeed a 
 place of fport ? Does the Prefence of the 
 Almighty command no Reverence ? Can 
 the Servant of Chrifl procure no Attention 
 to the facred Meffage he is intruded with, 
 and authorifed moft faithfully to deliver ? 
 At the fame Time that a like Negle^Sl in the 
 Prefence of an earthly fuperior, a like Inat- 
 tention in receiving the Errand of his VaiTal 
 would be looked upon by thefe very Perfons 
 as a great Indignity to him, and a great 
 Reproach to themfelves. 
 
 But be noL deceived, ye carelefs Ones, 
 God is not mocked. The Time will come, 
 (and is not from any one fir off) when 
 Remorfe of Confcience and Bitternefs of 
 Soul will be the Refult of all this unfeemly, 
 finful Mirth. This Wanton nefs will not 
 hereafter be renewed with the fune Jollity 
 and Eafe with which it is now pradifed. 
 In the Time of adverfity Men will confider. 
 And when they are defcending to the Grave 
 they will have need of other Succours, than 
 what the Memory of fuch a Scene of Folly 
 and Madnefs Ihall furnish out unacceptably 
 
 to 
 
74 SERMON III. 
 
 to them. The Apprehenfions of approach- 
 ing Death will bring a damp upon thefe joy- 
 ous Spirits ; and all thefe merry-hearted 
 will figh. 
 
 But if fome, being led hither by the Mo- 
 tive of Diverfion, become Hearers only, and 
 confequently deceive themfelves : others will 
 no lefs do fo, who are led hither by their 
 Pride. Who inftead of adorning themfelves, 
 by the Apoflles' Rule, *' in modeft Apparel, 
 ** with Shamefacednefs, and Sobriety," here 
 open to our View in a gay, pompous Man- 
 ner, the " broidered Hair, the Gold, the 
 ** Pearls, the coilly Array." 
 
 How much of the ihort Life is worn 
 away in a tedious Preparation for one Hour's 
 flately Appearance in this facred Place ? And 
 how much of that Part of the fhort Life 
 is ruffled and difcompofed, by taking too 
 much ** Thought what they fhall put on, 
 ** or wherewithal they ihall be clothed !" 
 
 With what Pains, and Skill, and over 
 ftudied Exacftnefs, and Expence of precious 
 Time, are all their Ornaments difpofed and 
 adjufted ? And with what exceflive Vanity, 
 
 and 
 
SERMON III. js 
 
 and AfFedatlon are they afterwards drawn 
 forth, and difplayed ? 
 
 How watchful are they to atta<5l Improper 
 Deference, unfeafonable Refpedt ? How for- 
 ward to hope for, and how ready to accept, 
 univerfal Homage and Obeifance ? How 
 nice, how elegant, how artful in the va- 
 rious Pofitions of the Body ? In what Di- 
 verfity of Lights are thefe Pidures fet, in 
 order to be viewed at different Points of 
 Light ; and to demand the Looks, the 
 Thoughts, the Contemplation, the whole 
 Attention of the Beholders. 
 
 Is there now any Room to expedt that 
 thefe Perfons fhould be Doers of the Word, 
 and not Hearers of it only ? 
 
 For, is there any Way for the Word of 
 God to enter here, and get Admittance to 
 hearts fo otherwife engaged, fo prepolTefTed ? 
 
 The humbleft Learner who is moil defirous 
 to hear, does he not too often find his fixed 
 Attention interrupted by foreign Thoughts 
 that obtrude themfelves upon him ? And is 
 it to be conceived that they will ferioufly 
 attend who come not hither with any De-. 
 
 fign, 
 
76 SERMON III. 
 
 lign, or Delire to hear ; or, that what they 
 unavoidably hear fliould make a deep, and 
 lafting Impreffion upon them ? 
 
 What fhall be urged againft the ** Lufl of 
 ** the Eye, the Pride of Life," and the 
 Pomps and Vanities of this wicked World, is 
 fo directly oppolite to the whole Bent of 
 their Souls, that they would find it difficult 
 to reform though they really intended it. 
 But if the End of their coming be not the 
 Reformation of their Lives, but the Often- 
 tation of their Splendour, they will never 
 «« hear the voice of the Charmer, charm he 
 *' never fo wifely." 
 
 But to what End is all this Pomp ? This 
 vain conceit ? This finful Admiration of 
 the outward Form ? How wretchedly do 
 they deceive themfelves ? The ** Ornaments 
 ** of a meek and quiet Spirit" will flill be 
 of the greateft Value. Purity, and Inno- 
 cence, and Modefty, and Humility will ftill 
 be a finer Robe, and a more graceful Cloth- 
 ing than are the " Garments that fmell of 
 ** Myrrh, and Aloes, and Caffia out of the 
 ** ivory Palaces" of Princes. ^Vanity and Of- 
 
 tentation 
 
SERMON III. ^'j 
 
 tentation befit not mortal Man encompafled 
 about as he is, with Weaknefs, Error, and 
 Infirmity. Our exterior Comelinefs is in 
 itfelf of fmall Value compared with the 
 Beauty of Holinefs and Virtue ; and very 
 fubjed: to fade, to wither, and to decay. Our 
 Continuance here is very fhort and uncer- 
 tain. And our Endowments mufl perifh 
 with us, or before us : for all this Flefli, 
 which we thus vainly clothe, ** is grafs, and 
 *' all the Goodlinefs thereof is as the Flower 
 *' of the Field." 
 
 But Thirdly, there are another Sort of 
 Perfons who are likely to become Hearers 
 only, and equally to deceive themfelves with 
 the two former i however their Behaviour 
 here may be more decent, and confequently 
 lefs ofFenfive : namely thofe who come hi- 
 ther upon no better a Motive, than that of 
 being thought to be religious. 
 
 Interefl is the fole End of their Appear- 
 ance here. Whatever is likely to promote 
 and advance that, is what thefe Men aim at 
 and purfue. They find by Experience, that 
 many w^orldly Views are not to be accom- 
 
 plilhed 
 
7S SERMON in. 
 
 plifhed but through the good Opinion that 
 others Ihall have of their Piety and Virtue 3 
 and therefore, do they think it neceffary 
 to appear to liften to the Preachers of Piety 
 and Virtue. 
 
 But, as they think it neceflary to appear 
 to be Hearers, fo do they think it fufficient 
 alfo. For Men, with whom alone they pro- 
 pofe to have to do, have no other Way of 
 judging of the Sincerity of their Fellow- 
 Creatures, but by what outwardly appears 
 to them. Whilft therefore thefe Perfons 
 are feen to frequent the Place, where all the 
 Obligations to moral and religious Duties 
 are explained, enforced, and inculcated : thofe 
 who fee them will naturally be led to hope 
 they have a due Senfe of thofe Obligations 
 upon their Minds, and are refolved to ob- 
 ferve them in the Courfe and Condudt of 
 their Lives ; and need no other Motive to 
 confide in them, than the Perfuafion that 
 they have thofe Ties upon them for the 
 Performance of what they pretend to, which 
 good Men find do oblige and bind them- 
 felves. 
 
 The 
 
SERMON III. 79 
 
 The Shadow and Appearance then of 
 being diligent and attentive Hearers, an- 
 fwering the whole Defign of thefe Hypo- 
 crites, no wonder if they content themfelves 
 with being Hearers only. Real Inftrudlion 
 in the Word of God being no part of their 
 Errand hither (forafmuch as they come not 
 with any Purpofe of clofing with it) they 
 hear it with Indifference, as a Thing which 
 they are bound to hear whilft they are there; 
 and which, if they will be true to their 
 own Principles, they are bound not to mind 
 when they go from thence. For really to 
 hear, and to be affedled with what they 
 hear, would furnifh their Minds with better 
 Rules and better Refolutions, towards the 
 Attainment of a better End; but would 
 retard the Hafte they make towards that 
 which they imprudently prefer. 
 
 Foolifh Men ! To caft thofe Words be- 
 hind them, which if well attended to and 
 confidered, would make more for their true, 
 folid, lafling Intereft and Advantage, than 
 what they with fo much Eagernefs apply 
 themfelves to, and overlook all Manner of 
 
 Duty 
 
8o SERMON Iir. 
 
 Duty to purfue. ** For what fliall it profit 
 ** them to gain the whole World, and lofe 
 *' their own Souls ?" Wife they may be in 
 their own Conceits, but their Wifdom is 
 Fooliflmefs with God. '* the Lord Ihall 
 ** laugh them to Scorn : for he hath feen that 
 " their Day is coming:" when they fhall find 
 to their Sorrow, how wretchedly they have 
 deceived themfelves; in that, amongft all their 
 Gettings, they got not fuch a Portion of 
 Underftanding, by truly hearing the Word 
 of God in order to do it, as might effec- 
 tually have fecured to them an eternal Inhe- 
 ritance in the Heavens. 
 
 Thus far we have feen, that thofe who 
 come to this Place either in Purfuit of their 
 Diverfion, or to gratify their Pride, or to 
 be thought religious, will naturally become 
 Hearers only, and deceive themfelves. 
 
 And indeed, that they lliould do fo we 
 marvel not at all. 
 
 For what Wonder is it, if he who is 
 warmly purfuing one End, fliould not pur- 
 fue another ; if he who comes not to hear, 
 fliould not attend , or if what he hears whe- 
 ther 
 
SERMON III. 8i 
 
 ther he will or no, {hould fly ofF immediately 
 from him without leaving the leaft Impref- 
 fion upon his Soul behind it. 
 
 But now, if any who come purpofely to 
 hear, and who accordingly, are obferved to 
 hearken with great Diligence and Attention, 
 fhould alfo become Hearers only, it may per- 
 haps be Matter of furprife to us. And yet 
 fuch, I fear, thofe will prove in the Event 
 to be, whofe Motives of coming hither, and 
 of attending when they are here, are no bet- 
 ter than either, 
 
 to gratify their Curiolity, 
 or to exercife their Judgment, 
 or to make themfelves eafy in an ill Courfe 
 of Life which they care not to forfake. 
 
 Firft, I fliall confider thofe who are led 
 hither by their Curiofity. 
 
 So fickle and unconftant are fome Men, 
 that they prefently grow weary of what is 
 familiar to them, and are carried forth with 
 Impatience in Search of Something new : 
 Something that may refresh and relieve them 
 under the affeded Uneafinefs which they 
 have fondly created to themfelves. To whoni 
 F the 
 
8a SERMON III. 
 
 the Difcourfes of the fame Inftrudor, become 
 as tedious, heavy, and unedifying, as to fome 
 others equally nice and exceptious, the fame 
 Form of Devotion feems a low, flat, infipid 
 Service. 
 
 They want a fweeter Voice ; or fmoother 
 Language; or greater Force and Vehemence; 
 or I know not what Particularity of Manner 
 and Accent in the Delivery, than what they 
 have ordinarily been accuftomed to. 
 
 They want to have their Paffions varioufly 
 and agreeably moved, in their Turns, as the 
 Preacher himfelf (hall have Occafion to Ex- 
 prefs his Grief, or Joy, or Pious Anger, or 
 devout Love. Whom if Nature fhall have 
 bleffed, not only with thefe Powers, but alfo 
 with the rare Benefit of an excellent Me- 
 mory, they are tranfported with Admiration 
 as often as they hear him, and he is confelTed 
 to be a Preacher fent from Heaven. But 
 though he be a Preacher fent from Heaven, 
 thefe Men of great Curiofity will never the 
 fooner corred their wicked Lives by his 
 wholefome Rules, than if he had been fprung 
 from Earth. They will never the fooner be 
 
 Doers 
 
SERMON III. 83 
 
 Doers of the Word thus divinely preached 
 unto them : but content themielves with 
 having been Hearers of it only. For they 
 have got what they come for. They are 
 pleafed with his Performance, and furprifed 
 at his Abilities. 
 
 But is the faving their Souls from Death 
 a Work of fo little Moment, or of fo fmall 
 Difficulty, as that it may effe(ftually be done 
 in a Manner fo perfe(!:tly agreeable to idle, 
 thoughtlefs, inconfiderate Men ? Is there 
 Nothing more in Hearing the Word of God, 
 than Humour, and Fancy, and Curiofity, 
 and Novelty ? Is the only Son of God here 
 declared to have come from the Bofom of 
 his Father ; to have aflumed the Nature of 
 Man ; and in that Nature to have fuffered 
 a moft painful and ignominous Death, that 
 he might reconcile loft Man to his offended 
 Maker ; and redeem him from everlafting 
 Pains, which, without this method of Sal- 
 vation, were his terrible, . and irreverfible 
 doom ? I fay, is all this here declared, only 
 to divert and amufe the eafy, indifferent 
 Hearer ? Or, is it not rather to raife in him 
 "F" 2 exalted 
 
§4 SERMON III. 
 
 exalted Thoughts of the divine Love to Man- 
 kind ? To fill his Breaft with the utmoft 
 Thankfulnefs and Gratitude, for fuch inef- 
 timable Benefits ? And with firm and pious 
 Refolutions to perform the Will of God, 
 that his Saviour may neither be crucified 
 afrefli, nor have died for him in vain ? Is it 
 not rather to lay before him a Dodlrine full 
 of Encouragement to be fincerely good, full 
 of Confolation to thofe who are fo ? Whereto 
 the Sinner flies as to a mofl fecure Refuge ? 
 and wherein the Penitent finds an Inexpref- 
 fible relief ? 
 
 How then do thefe Men deceive them- 
 felves, in becoming Hearers, only that they 
 may be pleafed, and not that they may be 
 reformed ? Who wander about from their 
 own Paftors whom they wickedly defpife, in 
 quefl of more famed lnll:ru(fi:ors whom they 
 ignorantly admire : feemingly indeed, with 
 the Zeal and iVpplication of fincere Peni- 
 tents, tvhilft they are but aflfedled Chriftianss 
 having itching Ears, rather than truly inqui- 
 fitive Minds; and who therefore, are ever 
 learning, but never able to come to the 
 
 Know- 
 
SERMON III. 85 
 
 Knowledge, much lefs to the Pradice, of 
 the Truth. 
 
 Thofe who want to hear for no other End 
 but that they may do what they find is de- 
 clared to be their Duty, will have no need 
 to heap to themfelves Teachers under pre- 
 tence of being better edified. For coming 
 thus prepared, thofe who are appointed to 
 have the rule over them will be proper, and 
 fufiicient Guides. For the holy Spirit of 
 God v^ill alfo afiift their fincere Minds in 
 the clear Underftanding of the divine Precept 
 delivered to them, and help them to embrace 
 it warmly, and apply it clofely to their own 
 Lives. 
 
 To what End then, is this affeded Pre- 
 ference, this fond Admiration of one In- 
 flrudtor above another ? What further Oc- 
 cafion is there to fay, "I am of Paul, and 
 *' I of Apollos, and I of Cephas ?" 
 
 Where there is this Sincerity, ordinary 
 Preaching will work a moft effedual Repen- 
 tance, which is the End and Defign of the 
 beft. And where there is not this Sincerity, 
 the beft Preaching in the World will no 
 F 2 more 
 
86 SERMON III. 
 
 more edify the Hearer, than it will him that 
 refufeth to hear at all. 
 
 It is therefore, more in the Hearer's Power 
 to be edified, than it is, or can be in any 
 Preacher's Power to edify him. 
 
 And to make this evident, I fliall ufe this 
 one very familiar Illuftration. 
 
 Suppofe a plain parochial Preacher fhould 
 fay thus to his Congregation, many of whom 
 he had obferved to come late to the Prayers 
 of the Church. " Prayer is the Sum and 
 ** Subflance of Religion. To fay one Prayer 
 /* devoutly, aiFedionately, and with a ftridl 
 " Attention to the Matter of it, is a more 
 *' acceptable Service to God than to hear ten 
 *' Sermons. It is therefore an indifpenfable 
 ** Duty upon you to fay your Prayers. And 
 *' forafmuch as the Prayers of the Church 
 ** are, in every refpe6t, fui table to the Doc- 
 ** trine of the Gofpel -, are a very proper,' 
 *♦ decent, rational Service in tbemfelves 3 and 
 " are alfo commanded to be ufed by that. 
 ** Authority to which you all owe Obedience: 
 '* it is an indifpenfable Duty upon you to 
 «* frequent thefe Prayers, and to endeavour, 
 
 «* by 
 
SERMON III. 87 
 
 ** by all means, to come to the Beginning of 
 " them, that you may confefs thofe Sins to 
 *' God, which you have committed fince 
 " you laft faid your Prayers -, Confeffion of 
 " Sins being one neceflary part of Repen- 
 ** tance. And depend upon it, nothing can 
 " hinder your coming late to this Service 
 ** from being very finful, but fudden lUnefs, 
 " a real Miflake of the Time, or fome other 
 ** unforefeen and unavoidable Accident. 
 
 ** I conjure you therefore in the Name of 
 ** God ; and as you love your own Souls, to 
 ** afTemble yourfelves here, the next Time 
 ** we are to meet, at the very Beginning of 
 ** the Prayers, that we may join together in 
 '* an acceptable Performance of fo neceflary 
 ** a Duty. 
 
 This is a plain Exhortation. And if, the 
 next Time they are to meet, they do come 
 to Church at the very Beginning of the 
 Prayers, moved thereto by what hath been 
 faid to them, then is it certain that they are 
 edified. Their Compliance with the Admo- 
 nition given them, in how homely a Manner 
 foever, is their Edification. 
 
 F 4 , But, 
 
88 SERMON III. 
 
 But on the other Hand, if a very elegant 
 and much admired Preacher fhould, with a 
 better Grace and fmoother Style, and finer 
 Elocution, and freer Delivery, tell them the 
 fame Thing, and yet for all that, they fliould 
 come to Church in the Middle of the Prayers, 
 or at the latter End of them, as they had 
 ufed to do ; why then it is certain, they are 
 not edified. And it is alfo certain, that their 
 Pretence of better Edification is groundlefs, 
 fanciful, and abfurd. And that no Preacher 
 in the World will ever be able to edify them, 
 if they will contribute nothing more, on 
 their Part, to their own Edification, than a 
 loofe, idle, vagrant Purfuit after Diverfity of 
 Inflructors, which their vain Curiofity puts 
 them upon. 
 
 But fecondly, another Reafon that induces 
 fome Men to be Hearers, is, an Opportunity 
 that is thereby given them of judging of the 
 Performance they are Entertained with. 
 
 They hear, it muft be confefifed, with due 
 Attention J they alfo remember enough, when 
 they retire, to profit withall, if they would 
 apply it that Way; if they would compare 
 
 the 
 
SERMON III. 89 
 
 the Precept they hear, with the Pradice 
 which they know themfelves to have been 
 accuftomed to; and fee wherein their Lives 
 agree with, or difagree from the Rule of Liv- 
 ing which the Preacher gives them, and re- 
 folve for the future, to adt conformably 
 thereto. 
 
 But they chufe to make another ufe of 
 what is, for this End only, delivered to them. 
 The Difcourfe is taken to Pieces, in order to 
 have it examined, whether it was, at firft, 
 rightly put together. And a Judgment is for- 
 mally paffed upon the Purity of the Lan- 
 guage ; the Juftnefs of the Thought -, the 
 exadtnefs of the Method and Connexion of 
 the whole : and the Preacher is pronounced 
 to have ** rightly divided the Word of Truth," 
 and to be a Mafler of his Bulinefs, or not, 
 as he hath had the good, or ill fortune to 
 fuit, or not to fuit, the Tafte of his judi- 
 cious Hearers ; who feem to themfelves to 
 have well enough fpent their Time, if thofe, 
 to whom they communicate their Thoughts, 
 do but fufficiently admire their Parts and 
 their Capacity, by which they, without Learn- 
 ing, 
 
90 SERMON III. 
 
 ing, fliew themfelves able to judge of the 
 Performances of learned Men ; and Difci- 
 ples, as they are, to commend and cenfure 
 their Teachers, as Criticks, which they arc 
 not. 
 
 From fuch a Kind of Vanity as this, it 
 is, that fome conceited, and illiterate Per- 
 fons have proceeded even to fancy themfelves 
 better qualified to teach, than to be taught : 
 have been ftrangely furprifed at the mighty 
 Gifts, with which they have, on a fudden, 
 found themfelves plentifully endued : and 
 have even adventured authoritatively to in- 
 terpret the Scriptures, and explain the Ora- 
 cles of G o D 3 to the Study of which they 
 have never been educated, and to the Expli- 
 cation of which they are, by no means, equal. 
 
 And indeed, the Succefs hath never failed 
 to anfwer the Attempt. Forafmuch as they 
 have notorioufly " turned afide unto vain jang- 
 *' ling," as often as they " have defired to be 
 '* teachers of the Law," concerning which, 
 they have *'underftood neither what they have 
 ** faid, nor whereof they have affirmed." 
 
 But 
 
SERMON III. 91 
 
 But allowing that fome Men by their 
 Education, their Reading, their Converfation 
 with learned Men, and their good natural 
 Parts are able to judge rightly of the La- 
 bours, and Compofitions of Divines -, yet 
 ought not their Abilities to approve, or to 
 cenfure rightly, be their Motive to hearing : 
 when it is certain, to pleafe their Judgment, 
 neither is,, nor ought to be, the End of 
 Preaching. 
 
 But the End of Preaching is to interpret 
 the Scriptures faithfully and plainly : that 
 what God therein commands or forbids may 
 be fully and clearly underftood : to encou- 
 rage thofe who are Hearers to do the One, 
 and to deter them from doing the other : and 
 to alTure them, in the Name of God, that 
 God will make good his Promifes to the 
 faithful and to the obedient ; and execute 
 Vengeance, at the lafl: Day, upon the unbe- 
 lieving and difobedient. 
 
 And therefore, let a man be as wife, and 
 as accurate, and as learned as he will -, the 
 end he ought to propofe to himfelf in Hear- 
 ing 
 
92 SERMON III. 
 
 ing, is not to judge of the Compofitlon of 
 the Preacher, but to receive his Meflage. 
 
 For, for this Reafon, is he called " a Minif- 
 " ter of God, an Ambaffador of Chrift:" and 
 is fent to fpeak to Men from God j and who- 
 ever negledeth, or defpifeth him in the De- 
 livery of his momentous Errand, defpifeth 
 him that fent him. 
 
 If any one fhall fay, that he already knows 
 his Duty, and that he doth not come to this 
 Place to learn it : I anfwer, that neither does 
 the Preacher conceive that his only Bufinefs 
 is to teach. To him who is ignorant, his 
 Preaching is, indeed, defigned to be an In- 
 flrudtion. But to him who already knows, 
 his Preaching is direded, as an Admonition, 
 as an Exhortation, as a Reproof. 
 
 Many who know their Duty, may not fo 
 often confider it as they fhould. Thofe he re- 
 minds of their Duty, and admonifhes of their 
 Danger. 
 
 Others who know their Duty, may be 
 flack and remifs in the Performance of it. 
 Thofe he exhorts by all the proper Incite- 
 ments, the Hopes of Reward, the Fear of 
 
 Punifh- 
 
SERMON III. 93 
 
 Punishment ; the Beauty of Hollnefs and 
 Virtue, and the Deformity of Vice and Im- 
 piety. 
 
 Duty, though it be already known, may 
 yet be fet in a better Light, than he who 
 knows it, hath ever viewed it in; and may 
 confequently have a better Influence upon 
 him, than before it hath ever had. 
 
 What we aheady know, may be prefTed 
 upon us with remarkable Earneftnefs and 
 Affedion ; from whence we may be ftirred 
 up to think it is of Moment, and begin to 
 take a due Care of Ourfelves for whom we 
 find others are fo much concerned. 
 
 What we already know, by frequently 
 hearing we fhall flill know. And whilft the 
 Knowledge of it keeps frefh upon our Minds, 
 we may fome Time or other, clofe with a 
 good Difpolition, which the Grace of God 
 may furnifh us with, to do it. 
 
 What we fay we already know, may pof- 
 fibly come to no more than what we think 
 we know, but really do not. And it is worth 
 a fincere Chriftian's while, however knowing, 
 to compare the Knowledge he conceives he 
 
 hath. 
 
94 SERMON III. 
 
 hath of God's Will, with what the Preacher 
 tells him is the Will of God : that finding 
 an Agreement, he may acquiefce in his for- 
 mer Notions with more fecurity ; or, ob- 
 ferving a Difxerence, may enquire further for 
 his better Satisfadion. 
 
 How miferably then, hath he deceived 
 himfelf, who inflead of an humble Atten- 
 tion to the W^ord of God, that he might be 
 reminded of what he had forgot ; or infor- 
 med of what he did not know; or, unde- 
 ceived in what he thought he knew ; or pi- 
 oufly influenced in any thing he did know, 
 hath fpent his Time in framing an Opi- 
 nion only of thofe Performances, that were 
 defigned to have all thefe good Effedls upon 
 him. 
 
 But thirdly and Laflly. Another Motive 
 to fome Men to be Hearers, is the vain 
 Hopes of learning that they are fafe in that 
 evil Courfe of Life wheren they find them- 
 felves eafy, and which therefore, they care 
 not to for fake. 
 
 The Patience, the Long Suffering, the in- 
 £nite Mercy of God, are Topicks that beft 
 
 fuit* 
 
SERMON III. 95 
 
 fuit the Temper of thefe Hearers. But what 
 Sinners may exped from his infinite Juftice j 
 and how reafonable it is to believe j that the 
 God of Truth will make good his Threats, 
 as well as his Promifes, comes not fo accep- 
 tably to them. 
 
 To thofe therefore, who prophefy fmooth 
 Things they will not fail to liften with a 
 marvellous Attention. But found Dodrine 
 they cannot endure j and thofe who ** reafon 
 ** about Righteoufnefs, Temperance, and 
 ** Judgment to come :" they are not careful 
 to hear of thefe Matters. 
 
 All thofe tranfient PafTages, which feem to 
 make for their Eafe and Safety in their pre- 
 fent Courfe, are eagerly imbibed and faith- 
 fully treafured up in their Hearts, as a fund, 
 from whence they can fupply themfelves w^ith 
 a comfortable View of a bad Condition ; 
 and encounter and baffile all thofe ferious 
 Thoughts that Ihall rife up, and offer to 
 prompt them to look more narrowly into 
 their fpiritual State, and regulate it more 
 fincerely. 
 
 And, 
 
96 SERMON III. 
 
 And, at the fame Time, what appears too 
 rigid they prefume will bear a more foft and 
 gentle Meaning, when it fhall be thoroughly 
 confidered, or treated of by a more candid 
 and better natured Interpreter; believing in 
 the mean Time, that the Harfhnefs of the 
 Precept may proceed from the Morofenefs of 
 the Explainer of it : for that they cannot 
 conceive how fo hard a faying, which few, 
 or none can bear, fhould be confiftent with 
 fo eafy a Yoke, and fo light a Burden, as 
 the Dodlrine of the Gofpel hath often been 
 reprefented to them to be. 
 
 But we muft not admire, if thefe Perfons, 
 after fo much Pains to become Hearers only, 
 and to deceive themfelves, (hould, at lad, 
 effectually do fo. 
 
 For in fhort, they feem defirous to hear 
 what they are bound to do, not in order to 
 the doing it, but in order to an End by them 
 preferred, the knowing what they are not 
 bound to do : that they may confider their 
 Duty brought into a narrow Compafs, and 
 comfort themfelves with the vain Hopes of 
 ferving God upon cheap and eafy Terms, 
 
 'till. 
 
SERMON III. 97 
 
 'till, through the Deceitfuhiefs of their own 
 Hearts, and their fond defire of finding the 
 Pleafures of the World not inconfiftent 
 with the Service of God, they are deluded 
 into a Security that will prove their De- 
 ftrudion. 
 
 But why will Men deal thus Unfaithfully 
 with their own Souls ? And deceive them- 
 felves in a Matter of fo great importance to 
 them ? 
 
 Do they think, becaufe they have induf- 
 trioufly drawn a Vail over a wicked Courfe 
 of Life, which they are unwilling to for- 
 fake, that therefore any Thing is hid from 
 God? Or, becaufe they deceive their own 
 Hearts, that therefore the Searcher of Hearts 
 may be deceived ? 
 
 The Man who thus flatters himfelf con- 
 cerning the Goodnefs of his fpiritual State, 
 though he is weak enough to make himfelf 
 the eafier, yet is he not the fafer. 
 
 His Opinion of his Condition alters not 
 his Condition ; which is good or bad, as it 
 happens to be in itfelf, and not as he fondly 
 thinks it. 
 
 G ^ The 
 
98 SERMON III. 
 
 The Judgment which he pafTes upon 
 himfelf here, will differ very much from 
 the Sentence which the righteous Judge of 
 all the Earth fhall pronounce againfl him 
 hereafter. And though now he acquit him- 
 felf, he will hereafter be condemned. 
 
 A lincere Chriftian therefore mufh have 
 no fear, that the flrid: Enquiries he fhall 
 make into the State of his Soul will give 
 him Diffatisfadtion. For it is his Bufincfs 
 to difpleafe himfelf with what he finds amifs 
 in his Life that he may more effecftually cor- 
 reft it. The End of that Difquiet is Peace. 
 The Effea: of fuch Difpleafnre is Matter of 
 the greateft Joy. And a Man, for having 
 had the fincerity and the courage to look 
 to the Bottom of an irregular Life, hath 
 afterwards reaped the Comfortable Fruit of 
 ten thoufand beautiful Refledions j that he 
 is not what he was -, that he hath put off 
 the old Man with his Deeds, and is become 
 a new Man walking in righteoufnefs and 
 true Holinefs, 
 
 S E R. 
 
SERMON IV. 
 
 Jam. I. 22. 
 
 But be ye doers of the word, and 
 not hearers onl y, deceivi ng your 
 ownsei.ves. 
 
 IN my former Difcourfe on thefe Words 
 I confidered the wrong Motives which 
 too often prevailed upon Men to be Hearers; 
 and fhewed at the fame Time, that in being 
 led by thofe Motives, they would naturally 
 become Hearers only, and confeqUently de- 
 ceive themfelves. 
 
 I come now as I then propofed, to con- 
 fider the right Motives which fhould al- 
 ways prevail upon Men to be Hearers ; and 
 to fliew at the fame Time, that in being 
 led by thofe Motives, they will be in a very 
 G 2 fair 
 
100 SERMON IV. 
 
 fair Way of not being Hearers only, but 
 Doers alfo: of not deceiving, but of very 
 much improving, and benefitting them- 
 felves. And 
 
 2. To fhew what further care Men led 
 by right Motives to hear muft take of them- 
 felves ', that notwithftanding this firft pro- 
 per and neceflary Step, they may not after 
 all become Hearers only, and finally deceive 
 themfelves. 
 
 I . Then, I am to confider the right Mo- 
 tives which fhould always prevail upon Men 
 to be Hearers ; and to fhew at the fame 
 Time, that in being led by thofe Motives, 
 they will be in a very fair Way of not being 
 Hearers only, but Doers alfo r of not dc^ 
 ceiving, but of very much improving and 
 benefiting themfelves. 
 
 The right Motives which ihould always 
 prevail upon Men to be Hearers, are, 
 
 I, That they may be inftrudted in the 
 Duty of which they are ignorant. 
 
 2. That 
 
SERMON IV. iQi 
 
 2. That they may be reminded of the 
 duty which they know, but do not fuffi- 
 ciently confider. 
 
 3. That they may be ftrongly influenced 
 to perform the^ Duty which they often 
 confider, but feldom Pradice. 
 
 I . Men ought always to propofe to them- 
 felves in hearing, to be inftrudled in the 
 Duty of which they are ignorant. For, 
 though a Man be never fo well difpofed to 
 do what God requires of him, yet if he be 
 either ignorant or doubtful what that is, he 
 may become an Oppofer of the Word, whilft 
 he aims to be a Doer of it. His mighty 
 Difpofition to ad: well may, whilfl he is 
 ill informed, carry him further from Duty, 
 than if he was indifferent how he acted : 
 becaufe it will induce him to ad: Ha (lily, 
 upon the Appearance that what he is going 
 to do is proper to be done, and required of 
 him : when he ought lirft to have been fully 
 inflruded, whether that which appeared to 
 be proper to be done, and required of him, 
 was really what it appeared. 
 
 G 3 But 
 
102 S E R M O N IV. 
 
 But though a Hearer be not only well 
 difpofed, but have likewife a remarkable 
 knowledge of his Duty, yet ought even he 
 not to defpair of receiving further Inftruc- 
 tion. 
 
 For Duty, importing whatfoever is fit to 
 be done v^ith Regard to the divine Precept, 
 the Glory of God, and Benefit of Mankind, 
 upon all Occafions and Emergencies what- 
 foever, is of a very wide and difi^ufed Ex- 
 tent. And I believe, the wifeft Man living, 
 and the moft converfant in the Knowledge 
 of moral Duty, is not fo readily prepared to 
 adl in every Cafe that may be propofed to 
 him J but that he may be fometimes obliged 
 to a lefs knowing Perfon than himfelf, for 
 the Difcoveries he fhall make in what he 
 fliall have particularly confidered. 
 
 How doth the fame Adiion as often as it 
 is attended with different Circumftances, 
 ceafe to be the fame ? And what Expe- 
 rience hath found out, or what acutenefs 
 can forefee all the different Ci re um fiances 
 that may poifibly affedt the moral Adions 
 of Men ? 
 
 What 
 
SERMON IV. 103 
 
 What a Scene of Varying Duty opens it- 
 felf to us as often as we turn ourfelves to- 
 wards Perfons to whom we fland differently 
 related ? 
 
 How great is the Difagreement that is 
 often found between the Reafon, Equity, 
 and Intention of the divine Law, and the 
 flrid: Letter of it ? 
 
 How frequently is there Occafion to re- 
 concile and adjuft the feveral Commands 
 and Injundions which feem to clafh and in- 
 terfere with, and to overrule one another ? 
 
 How many are the Duties that appear at 
 firft light to be fimple and diftindl, and con- 
 fined in narrow bounds, which the accurate 
 Enquirer perceives to run into, and to be 
 interwoven with others ; to have in their 
 Tendency and Confequence a mighty Reach, 
 and the Violater of them to offend further 
 than he is aware of? Thus that Robbery is 
 injuftice, it may be every one perceives : that 
 Intemperance is fo, it may be, not every 
 one. And yet it is certain, that he who by 
 Intemperance makes himfelf unfit for the 
 feveral Offices which his Neighbour in this 
 G 4 focial 
 
I04 SERMON IV. 
 
 fecial Life, this Life of Dependance upon 
 one another hath a right to exped; and to 
 receive from him, is unjuft to his Neighbour. 
 
 In all which Cafes more or lefs intricate 
 and perplexed as they are, the more exad: 
 Knowledge we have, upon the furer Grounds 
 we lliall go. And no Opportunity of Infor- 
 mation fhould be negled:ed by one, who 
 knows not how foon he may be called upon 
 to ad:, and who is folicitous in all Things 
 to ad: fafely and confcientioufly. 
 
 But even where Duty is plain and ob- 
 vious. Mens Judgments are fometimes fo 
 perverted by their Interefts, their PafTions, 
 and their Prejudices, that they are apt to 
 miftake it, and to form fuch Notions about 
 it as befl: fuit the prefent Bent of their In- 
 clinations. But we hope, whoever is fo 
 fincere as to make Inftrudion his real Mo- 
 tive to hear, will probably be fo lincere alfo 
 as to alter his Opinions when he fliall find 
 good Reafon fo to do. 
 
 Laftly, as long as one principal End of 
 preaching will be to interpret the Holy 
 Scriptures, fo long will a defire to be in- 
 truded 
 
S E R M O N IV. 105 
 
 ftruded in the true Meaning thereof be aright 
 Motive to hear them explained. And not 
 only fo, to thoie whofe fecular Imployments 
 in a great Meafure hinder them from fludy- 
 Ing the facred Writings, but even to thofe 
 whofe holy ProfeiTions oblige them to it. 
 And a Perfon the mod acquainted with that 
 venerable Volume may ilill exped: to have 
 more light thrown in upon him, with re- 
 fpect to many dark Paflages therein con- 
 tained, by thofe whofe different Readings, 
 or deeper Penetration, or happier Expreffion, 
 or greater Afiiftance of the Holy Spirit lliall 
 enable them to interpret them plainly. 
 
 What Obfcurities there offer themfelves 
 to be coniidered and cleared ? v/hat Alluiions 
 to be opened and explained ? What IdJans- 
 and Proprieties of the ancient Languages in 
 which they were written, to be reduced to 
 fuch a Phrafe and Drefs as that the true Im- 
 port of them may be fully known to the 
 Age and Country wherein we live ? V/hat 
 Hiftories to be ufefuliy applied ? What 
 Prophecies to be cotripared with the diflant 
 Events they foretel ? What Types to be 
 
 fhewn 
 
io6 SERMON IV. 
 
 fliewn to correfpond with the Antitypes 
 they Prefignify ? All which things fet in a 
 proper Light, have a diredt Tendency to in- 
 creafe and confirm our Faith -, the Strength 
 of which is the great Security of our moral 
 Practice. 
 
 But fecondly. Another Motive to hear 
 is, that we may be reminded of the Duty 
 which we already know, but do not fuffi- 
 ciently confider. 
 
 However nearly it may concern us to adt 
 always according to our Knowledge, yet the 
 manifeft Intereft we have in doing fo is not 
 enough to keep us to a conftant Perform- 
 ance of our Duty, unlefs we are alio fre- 
 quently reminded of it. 
 
 For whilft the Cares of this prefent World 
 engrofs our Thoughts -, or whilft the Plea- 
 fures of it powerfully aifeding the Senfes 
 captivate our Wills, and lead us carelelly 
 on through the various Entertainments that 
 are fuited to our corrupted Taftes, we are 
 too apt to forget what concerns our eternal 
 Welfare ; and in the Hurry of our Purfuits, 
 
 to 
 
SERMON IV. 107 
 
 to overlook, to negled:, to tranfgrefs our 
 Duty. 
 
 And as there is no pious and devout Chrif- 
 tian who doth not find lufficient Reafon to 
 lament his Frailty in this refped, fo there 
 is no ferious and ingenuous Hearer but mufl 
 ovs^n that the Admonitions given him from 
 this Place are a Remedy well fuited to the 
 Malady complained of, and very likely to 
 remove that fpiritual Weaknefs and Infir- 
 mity he labours under. 
 
 For, if our own Reflecfcions upon what 
 we do amifs reprefenting the Provocation 
 we thereby give to our Almighty Benefac- 
 tor ; and the Offence to our weak Brethren 
 for whom Chrift died : the Indignity we 
 offer to our rational Nature -, and the Vio- 
 lence to our impartial Judgment and Con- 
 fcience, can, with the Aififlance of the Holy 
 Spirit, reclaim us from a vitious Courfe of 
 Life, and lead us back again to the deferted 
 Paths of Holinefs and Virtue ; then are all 
 Intimations of Duty from this Place mofl 
 ufeful to us with Regard to the fame End, 
 
 as 
 
io8 SERMON IV. 
 
 as they give us Opportunity to make thofc 
 wife and good Refiedlions. 
 
 Befides, as often as we hear the Word of 
 God preached unto us, and find, when we 
 apply what we hear to ourfelves, that we 
 are not fo virtuous and religious as becomes 
 thofe who have taken upon them the Chrif- 
 tian Profeffion ; nor do perform the feveral 
 Duties recounted to us, with that Sincerity, 
 and upon thofe right Motives, and after that 
 proper Manner as we ought j we muft ne- 
 ceffarily, if we are ferious, retire with Un- 
 eafinefs that we are not yet what we fliould 
 be : which Uneafmefs, if we do not ftifle 
 it, will probably produce the Amendment 
 of Life which we want, and which the 
 Preacher intends. 
 
 A third Motive to hear is, that we may 
 be ftrongly influenced to perform the Duty 
 which we often confider but feldom practice. 
 
 Heaven is at a Diftance. The Enjoy- 
 ments of this Life are before us. Future 
 Happinefs, though it be exquifite and ever- 
 lafting, makes not that Impreffion upon us 
 
 as 
 
SERMON IV. 109 
 
 as It ought, becaufe it is remote. Earthly 
 Satisfadlions, though they are grofs, trifling, 
 and momentary, take the Advantage of their 
 being at Hand to indear themfelves to us. 
 The Soul more incHned towards the mean 
 Gratifications of Senfe, of which it hath 
 had an ad:ual Tafte, than towards the Joys 
 of Heaven of which it hath received only 
 a Defcription, hath contraded an Inadivity, 
 a Slugghhnefs, a Reludlance to tread in the 
 V/ays of divine Wifdom which iliould bring 
 us thither, and fuch a Familiarity and 
 Friendfhip with the World, as if it was 
 always to flay here, and never to return to 
 him that gave it. So that indeed, we have 
 need of all the Affilliance of the Preacher 
 to influence our Minds, and engage our Af- 
 feftions in the Purfuit of Virtue, attended 
 as it often is with Circumftances difagre- 
 able to Flefli and Blood; and in the Abhor- 
 rence of Vice however it may reprefent it- 
 felf to us under the alluring Appearance of 
 Pleafure and Delight. 
 
 To this Place therefore we rightly come, 
 to have our Paflions wrought upon by the 
 
 Concern, 
 
no SERMON IV. 
 
 Concern, the Solicitude, the Earneftnefs, 
 the Vehemence, the perfuafive and impor- 
 tunate Eloquence of the Preacher : to hear 
 him lift up his Voice like a Trumpet, in 
 order to alarm and roufe us from our ileepy 
 Security, and to infpirit and enliven us, cold 
 and indifferent as we generally are to every 
 Thing that is good. 
 
 And as Men are capable of being dif- 
 ferently affeded, according to the Prevalence 
 of their refpedive Paffions, fo, that no fe- 
 rious Hearer may be ineifedually applied 
 to, here is Variety of proper Matter to be 
 fuited to each prevailing Paffion of each 
 Hearer. 
 
 Here Praife and inward Peace are {hewn 
 to belong to the good Actions we are con- 
 fcious to ourfelves to have done, which will 
 naturally make us rejoice in them, be fleady 
 to them, endeavour to augment and improve 
 them, that, acquiring more Merit, we may 
 have more Applaufe and greater Satisfadlion 
 in our own Breads. 
 
 Here Shame and Remorfe are declared to 
 attend the evil we know ourfelves to be 
 
 guilty 
 
S E R M O N IV. Ill 
 
 guilty of, which lliould naturally move us 
 to be forry for it, to repent of it, to abhor 
 it, to refolve againfl it, to forfake it, and 
 to endeavour to get into a better Courfe of 
 Life attended with more Reputation and 
 greater Tranquility. 
 
 Here is denounced a difmal Punifliment 
 to excite our Fears. Here is offered a mofh 
 glorious Reward to raife our Hopes. And 
 here are difplayed the Riches of the Al- 
 mighty Goodnefs which cannot but create 
 our Love. 
 
 Who can think of Banifhment from the 
 Prefence of God, and of dwelling with 
 everlafting Burnings without Horror ? 
 
 Or who can think of the beatifick Villon, 
 and the right Hand at which there is *' Ful- 
 *' nefs of Joy, and Pleafures for evermore,'* 
 without Rapture ? 
 
 Or in whom hath the Redemption of his 
 Soul by the Sufferings of his Saviour, and 
 the Prefervation of his Life by the watchful 
 Providence of his God, not created a Senfe 
 of Gratitude for fuch mighty Beneficence 
 towards him ? 
 
 And 
 
112 SERMON IV. 
 
 And is it not likely we fliould endeavour 
 to avoid what we are thus prepared to dread ? 
 And to purfue what we are thus moved to 
 defire ? And to make that return to God 
 which we are afTured will be moil: accep- 
 table to him for the ineflimable Benefits 
 which we are convinced he hath done, and 
 flill continues to do unto us ? 
 
 Thus far then we have feen what are the 
 right Motives that fhould induce Men to 
 hear, and how fuch as ihall hear upon thefe 
 Motives, will be in a very fair way of not 
 being Hearers only but Doers alfo ; fince 
 they who come really to be informed muft 
 always be fuppofed to think themfelves ca* 
 pable of being further inllrudted, and to 
 intend to ad according to the Knowledge 
 they fhall get : and they who come pur- 
 pofely to be reminded of their Duty, muft 
 always be conceived to be confcious to them- 
 felves that they are apt to forget it, and to 
 defign to treafure it up in their Hearts more 
 carefully for the Time to come ; and they 
 who earneftly delire to hear the Voice of the 
 Charmer that they may indeed be charmed 
 
 by 
 
SERMON IV. 113 
 
 by It, muft be thought to be fenfible of the 
 natural Backwardnefs of their Dilpofition to 
 good, and to be well inclined to do their 
 Part hereafter, that that Influence may not 
 be fruitlefs. Which that they may effedu- 
 ally do, I fhall confider 
 
 2. What further Care Men led by thefe 
 right Motives to hear muft take of them- 
 felves, that, notwithftanding this firft pro- 
 per and necefiary Step, they may not after all 
 become Hearers only, and finally deceive 
 themfelves. 
 
 And here, that I may lay before you the 
 whole Courfe of a proper Preparation to hear: 
 the very firft thing I fhall inftance in as re- 
 quired of us will be, to put on a teachable 
 Temper. 
 
 For if a Man will not rightly difpofe him- 
 felf beforehand to receive Inftrudion, what 
 he goes to hear will make little or no Im- 
 prefTion upon him^ but lying as it were, 
 upon the Surface of the Underftanding will 
 eafily and imperceptibly flip from him ; and 
 not being embraced by the aifcaionate heart, 
 H nor 
 
114 S E R M O N IV. 
 
 nor taking Root there, will be like the Sow- 
 er's Seed which fell upon a Rock, and wi- 
 thered away for Want of Deepnefs of Earth. 
 ■In order to obtain this teachable Difpofi- 
 tion,let every Man look upon his own Minifter 
 as a Perfon that is appointed by God's Pro- 
 vidence to watch for his Soul, and to dire<ft 
 him in the fure V/ay of Salvation -, as a Per- 
 fon, that profefling the fame Religion with 
 himfelf, and aiming at the fame everlafting 
 Happinefs, can have no Intereft in preaching 
 fuch Dodrines as are falfe, and in deceiving 
 thofe whom he pretends to guide in the ways 
 of Truth j as a Perfon that hath been edu- 
 cated with great Labour and Expence in that 
 particular Profeflion which God hath com- 
 miffioned him to exercife in his Church : and 
 who therefore ihould have Skill and Abi- 
 lities to give fuch Interpretations of Scrip- 
 ture, as are fuitable to the Analogy of Faith; 
 and fuch Precepts of Life as are true, found, 
 and wholefome. And having taken this View 
 of his Minifter, let him then look upon him- 
 felf as one who is obliged to conlider and to 
 be obfervant of whatfoever he fhall teach. 
 
 But 
 
SERMON IV. 115 
 
 But fome Man perhaps will fay ** that 
 '* even the beft and the wifeft Men are falli- 
 " ble, and that they are fo, there needs no 
 " other Proof, than that even the beft and 
 '' the v/ifeft Men differ in their Opinions, 
 *' who confequently, cannot both be rights 
 *' and that therefore fome of them may 
 " be fometimes deceived themfelves, and, 
 ** through their own Error, deceive thofe 
 '* that hear them. And that he doth not 
 ** know but his own Teacher may be fome- 
 *' times in the wrong too as well as another 
 ** Perfon ; and that therefore he cannot con- 
 ^* ceive himfeif to be obliged to aflent to 
 •* whatfoever he fhall teach, efpecially if 
 ** what he teaches fliall happen to thwart 
 '* his own Opinions, who is not forbid to 
 "judge for himfeif. 
 
 That the wifeft and beft Men are fallible, 
 it muft indeed be confefled. And in Anfwer 
 to the Objedion I fhall not content myfelf to 
 fay J that we neither can nor ought to believe, 
 but that wife and good Men would take the 
 utmoft Pains to inform themfelves rightly 
 in the Meafures of Duty, that they might 
 H 2 not 
 
ii6 SERMON IV. 
 
 not miflead others, efpecially in a Way where 
 the going right or wrong is certain to be of 
 the greatefl Importance : but I fliall further 
 add, that whomfoever Providence hath placed 
 amongft us as a Guide we are obh'ged to ob- 
 ferve and follow, ( Providence having placed 
 him amongil: us for that end) provided we 
 can allege neither Scripture nor Reafon 
 againfl the Diredions he gives us. For if 
 he fhould teach us any thing that was falfe, 
 and we fhould be thereby led into a wrong 
 Notion, and then into an evil Pradice luit- 
 able to that wrong Notion ; yet would not 
 the Opinion or the Pradice be imputable to 
 us who were induced to think and a£t as 
 we were inftruded, but to him who had 
 intruded us no better ; who accordingly 
 would be accountable to God for thofe Sins, 
 which we committed through that Error 
 which he had ftudioufly led us into. 
 
 But on the other fide. If any fober In- 
 quirer into the Nature and Extent of his 
 Duty fhould have any Objodions founded in 
 Scripture or Reafon againlt the Precepts given 
 him by the Preacher, though he be not im- 
 mediately 
 
SERMON IV. 117 
 
 mediately obliged to follow thofe Precepts 
 vvhilfl thofe Doubts are upon him, yet is he 
 obliged to apply himfelf to fuch his Teacher 
 for further Satisfadlion : and finding that his 
 Objedions were not of that Force that he 
 at firft conceived them to be, is forthwith 
 obliged in Confcience to acquiefce in the 
 Judgment of his Guide, and to follow his 
 Inflrudions. For fure nothing can be more 
 highly reafonable, than that when God 
 hath Placed a fpi ritual Director amongfl: us, 
 to let us know what he expeds from us, we 
 fliould either comply with the Dodrine, or 
 give good Reafon why we cannot. 
 
 Whoever then fhall look upon himfelf as 
 obliged in Confcience to do whatfoever his 
 fpiritual Paflor fliall tell him is his Dutyj 
 having nothing rationally to offer why he 
 conceives that not to be a Duty which he is 
 told is fo, he is mofl certainly provided with a 
 proper Temper of Mind in order to become 
 a ufeful Hearer of God's Word ; he haih 
 obtained that teachable Difpofition which 
 will be an excellent firft Step towards his 
 being a Ancere Doer of it. 
 
 H 3 What 
 
iiS SERMON IV. 
 
 What in the next Place will very much 
 contribute to this End, is to put on a firm, 
 pious, fleady Refolutlon to do what we are 
 told we ought to do. 
 
 For it is one Thing to be convinced that 
 we ought to do as we are taught, and another 
 Thing to refolve to do what we are con- 
 vinced of. 
 
 Now a Man that will not thus refolve is 
 not a rightly prepared Hearer ; is not a fm- 
 cere Difciple : the Grace of God will not 
 affift him to hear ufefully ; for he hath not 
 fitted himfelf to receive the Affiilance of 
 God's Holy Spirit, as he fliould have done, 
 by making a good Refolution to do his own 
 Endeavour. 
 
 If a Man will not be fixed in himfelf to 
 tranfcribe into his own Life, what he fhall be 
 told by an authentick Meifenger from God, 
 will contribute both to his temporal and 
 eternal Happinefs, to what Purpofe, is fuch 
 a Meflenger fent unto him ? And on what 
 a fruitlefs Errand dcth he come ? The whole 
 Defign of Preaching is frn lira ted. And the 
 Labours of learned and pious Men are nei- 
 ther 
 
SERMON IV. 119 
 
 ther of Moment to others, nor of Comfort 
 to themfelves. Thofe who watch for the 
 Souls of fuch as are committed to their Truft, 
 might as well fleep themfelves, as " lift up 
 « their Voice like a Trumpet" to thofe who are 
 determined to do fo. If they could not hope 
 that fome who heard tl>em, came prepared 
 with a firm Purpofe of comparing their own 
 Life with the chriftian Rules of Living which 
 ihould be delivered to them j of correding 
 what they (hould learn was amifs in their 
 moral Condud ; and of improving what they 
 ihould be told was a Talent that God ex- 
 pedled they fliould fome Time or other give 
 an Account of, what zeal in preaching could 
 they fliew ? What Earneftnefs could they 
 employ ? What concern for their dear Flock 
 could they difcover ? The Confcioufnefs they 
 would have, that v/hat they were doing was 
 only a fruitlefs, infignificant Harangue would 
 difcourage and difpirit them to fuch a Degree, 
 as would in a great Meafure deftroy all thofe 
 proper Influences they fhould have upon their 
 Hearers, whom they could not hope to find 
 H 4 prepared 
 
I20 SERMON IV. 
 
 prepared with Refolutions of being Doers 
 alfo. 
 
 The next Thing to be done by a Perfon 
 thus difpofed and thus refolved, is to pray 
 for the Affiftance of God's Holy Spirit to 
 enlighten his Underftanding that he may 
 clearly perceive his Duty, and to incline his 
 Will to embrace it j and alfo for the forgiv- 
 nefs of his Sins paft, that the Word of God 
 preached unto him, may more effecftually be 
 engrafted into a pardoned Heart : and to 
 come to Church at the Beginning of the 
 Prayers for that Purpofe, that he may join 
 with the Congregation in the general Con- 
 feffion of his Sins. For Pardon of Sin being 
 the End aimed at, repentance will be necef- 
 fary in order to obtain fuch Pardon, and Con- 
 feflion of Sin will be as necelTary in order to 
 work fuch a Repentance. 
 
 Can there then be a Sinner fo thought- 
 lefs, fo prefumptuous, as to come to hear 
 with a Load of Guilt unconfelTed, unre- 
 pcnted of, and unpardoned, and yet think 
 to be edified by what he fhall hear ? The 
 Heart of fuch a Hearer is not fmcere enough 
 
 to 
 
SERMON IV. 121 
 
 to apply a ufeful Truth to it's own Cafe, 
 and to improve it to it's own Benefit. 
 
 The Holy Spirit that fliould deeply im- 
 prefs it upon him will not refide in fo impure 
 a Breaft, but is grieved at his unprofitable 
 Attention, and leaves him to amufe himfelf 
 to his Ruin. 
 
 If a Man would be truly edified he muft 
 every Way that he can, prepare himfelf to 
 hear, that by hearing, he may prepare him- 
 felf to do, Otherwife the beil: Precepts, 
 given in the cleared Light, and urged with 
 the greatefi force, and prefTed upon him with 
 the tendereft AfFedicn, will fly off from him 
 imperceptibly, without leaving upon the 
 Soul the leaft Token of their having been 
 once admitted there. For the truth is, the 
 Foundation is wrong, and therefore we mufl 
 not expedt that what is built upon it fliould 
 be of any long Continuance. 
 
 But if a Man will come to Church, bring- 
 ing fuch of his family Dependants along with 
 him as can receive Inftrudion, and behave 
 themfelves decently there; enjoining and ad- 
 vifing them fo to do, with a firm Purpofe 
 
 himfelf 
 
122 SERMON IV. 
 
 himfelf to confefs the Sins which he fliall 
 remember to have been guilty of, in his own 
 Perfon, fmce he was lafl there j and alfo to 
 beg Pardon of God, not only for thofe Sins, 
 but for fuch likewife as he fhall conceive any 
 of them to have committed (for ** it may be 
 **his Sons have finned, andcurfedGoD in their 
 '* Hearts. ")Then will he have rightly prepared 
 himfelf thus far to receive the blelTed Influ- 
 ence of the Holy Spirit, towards his hearing 
 the Adinonitions that lliall be given him by 
 the Preacher, with Benefit to himfelf and all 
 his Houfe. 
 
 The next Step to be taken after fuch a 
 Preparation as this, is to fet himfelf to at- 
 tend. For without Attention, the Hearer will 
 never be able to underftand clearly even that 
 Dodrine which fliall be clearly delivered. 
 For the Mind in hearing, will have frequent 
 occafion to retire back to what preceded, 
 and to bring it up and compare it with what 
 follows, in order to get a true and diftind: 
 Apprehenfion of it ; which without a flri(5l 
 Attention is not to be done. And for Want 
 of this it is, that many fmgle Sentences, many 
 
 abrupt 
 
SERMON IV. 123 
 
 abrupt Parts of the Difcourfe, confidered by 
 themfelves and as broken oft from their 
 Thread, are very indifferent and unafFeding 
 to the Hearer, and lofe that Force and Ef- 
 ficacy they fhould have upon him. For what 
 is thus imperfedly underftood can never be 
 remembered ; or, if it could be remembered, 
 would be of no Ule ; for what is imperfeftly 
 underilood can be no Rule of Life, for that 
 it may deceive as well as ioflrud. 
 
 Whoever therefore would hear with pro- 
 fit to himfelf, muil put off his Careleffnefs, 
 his Indifference, his drowfy Difpofitionj and 
 roufe himfelf up to an Adivity of Soul, and 
 keep his Thoughts from rambling from the 
 Bufmefs before him, upon what was done 
 Yefterday, or is to be done To-morrjw. 
 And his Eyes from wandering after Diver- 
 fities of Objedts that offer themfelves to be 
 taken Notice of by the unfixed, unfettled, 
 giddy, loofe Attender. 
 
 For by fuch Means as thefe, not the at- 
 tention only is interrupted, but the Heart is 
 perverted. And a Man doth not only ceafe 
 to mind what he fliould, but begins to mind 
 
 what 
 
124 S E R M O N IV. 
 
 what he fliould not. And inftead of ufing 
 his Endeavours to be inftrudled that he may 
 be informed, idly fufFers himfelf to be led 
 away after divers Lufts, and fundry Temp- 
 tations j by ** the Cares of the World," of 
 by the Pleafures of it, ** which choke the 
 ** Word, and it becometh unfruitful." 
 
 But if a Man will fet himfelf to attend 
 ftridly to what the Preacher hath to declare to 
 him, refolving to rejed all the idle Rovings 
 of his wandering Fancy, as often as any 
 Thing offers to obtrude itfelf upon him, and 
 breaks in upon his fteady Purpofe of hearing 
 his Duty without Interruption, without Dif- 
 tradion : he will be likely to get a clearer 
 Knowledge of his Duty, more faithfully to 
 treafure it upon his Heart, and more fre- 
 quently to meditate upon it , and confe- 
 quently, not to be a Hearer of it only, but 
 a Doer of it alfo. 
 
 Which brings me to the laft Thing which 
 I fhall confider as proper to induce the Hearer 
 of the Word to be a Doer of it, and that is 
 Meditation, 
 
 The 
 
SERMON IV. 125 
 
 The Word may be well fovvn, and it may 
 fall upon good Ground, but it muft be Me- 
 ditation that muft give it a Root, and make 
 it fpring up fruitfully, and produce thirty 
 fold, or it may be fixty, or a hundred. 
 
 Meditation will not only help the Me- 
 mory to recover, but to retain what was in- 
 trufled with it. The Pains we take to re- 
 call and bring back to our remembrance, 
 the lively Reprefentations we have heard 
 given of that Happinefs which the religious 
 Perfon hath in View, will better imprefs them 
 upon ourfouls. And a Recolledion of the 
 Duties we were put in Mind of, as proper to 
 be performed by us in order to the attain- 
 ment of that End, will have the appearance 
 of being Refledions of our own, and we 
 fliall be accordingly fond of them. 
 
 Meditation will help to ftrengthen the 
 pious Refolutions we m.ake of being Good. 
 For if the Intimations which are given us 
 from hence of the Blifs or Mifery ; of the 
 Reward or Punifliment; of the Quietnefs of 
 Confcicnce, or the Uneafmefs of it that would 
 furely attend us according as we purfued good 
 
 or 
 
126 SERMON IV. 
 
 qr evil Courfes, could at firlT: give rife to 
 thofe Refolutions in us : a frequent review of 
 thofe Intimations when we were by ourfelves, 
 would one iliould think effeftualJy affift us 
 towards our continuance in them. 
 
 It is natural enough to let the Mind be 
 wholly taken up in conlidering how to fupply 
 the Body with what it wants, and many 
 Times how to furnifli it with what is fuper- 
 fluous to itj and to negled at the fame Time 
 to think upon the Condition and State of the 
 Soul, and to coniider what is neceffary to its 
 Suftenance and Prefervation. 
 
 But it is not to be conceived it fliould 
 grow in Grace, or be improved by the 
 Preacher's Concern about it, and the Pains 
 he takes to fupply it with fpiritual Food ; if 
 the Hearer when he is retired will not take 
 fome Time to confider over again what hath 
 been faid to him. For in order to our fpiri- 
 tual Nourifliment it is not fufficient that we 
 learn, unlefs we inwardly digeft aifo what 
 We have learnt. 
 
 Let not then the Hearer, when he with- 
 draws from hence, think that the Bufmefs 
 
 of 
 
SERMON IV. 127 
 
 of the Day is over, and that there is No- 
 thing more remains to be done : but let him 
 enter into his Clofet; "let him commune 
 " with his own Heart;" and at once review 
 what it is that he hath heard, and how he 
 hath lived. Let him fet the Rule of living, 
 and the Life he hath led one over againft 
 the other, and fee wherein they Differ, and 
 wherein they agree. For that Part of his 
 Life which comes up to the Rule, or ap- 
 proaches near it, let him thank God, and 
 rejoice therein : for that Part which fwerves 
 from it, let him beg Pardon of God, repent 
 of it, and refolve to do it no more. 
 
 SER- 
 
SERMON V. 
 
 M I C A H VI. 8. 
 
 -And to walk humbly with thy 
 God. 
 
 TH E whole Verfe runs thus. *< He 
 ** hath fliewed thee, O Man, what is 
 *' good J and what doth the Lord require of 
 ** thee, but to do juflly, and to love Mercy, 
 *' and to walk humbly with thy God ?" 
 
 I fhall infift only upon the latter Part of 
 the Verfe — And to walk humbly with thy 
 God. 
 
 In difcourfing on thefe Words I fhall en- 
 deavour to fhew, 
 
 I. Wherein this Virtue of Humility doth 
 confifl, 
 
 I 2. What 
 
130 SERMON V. 
 
 2. What motives we have to the Pradlicc 
 of it. 
 
 3. By what Rules we may attain to fuch 
 a degree of Humility as will be acceptable 
 to God. 
 
 I . I fhall endeavour to fhew, wherein this 
 Virtue of Humility doth confift. 
 
 Humility I fhall define to be a moderate 
 and well regulated Defire of Efteem arifing 
 from a due Opinion of ourfelves. And 
 
 1. I fhall confider it, as it is in the Un- 
 derflanding, a due Opinion of ourfelves. 
 
 2. As it is in the Aifedions, a moderate 
 and well regulated Defire of Efleem. 
 
 I. Then I fhall confider Humility, as it 
 is in the Underflanding, a due Opinion of 
 ourfelves. 
 
 Now by this due Opinion is meant No- 
 thing elfe but a true and adequate Notion 
 of ourfelves. For that a Man fhould think 
 vvrorfe of himfelf than he deferves (as fome 
 Moralifls fuppofe) is impofTible ; and this, 
 whether his Advantages be natural or ac- 
 quired. Our 
 
S E R M O N V. 131 
 
 Our natural Advantages are fo familiar 
 to us that we can by no means be unac- 
 quainted with them. And thofe we have 
 acquired, mufl have difcovered themfelves to 
 us in the feveral Steps we made towards the 
 Acquifition of them* Thus if heretofore 
 we have been difmclincd to exercife ourfelves 
 in any Virtue, and yet by feveral repeated 
 Ads have at length procured fuch an Habit, 
 that we are now pleafed with the Exercife 
 of it, we cannot but know that we arc im- 
 proved in that Virtue. This doth alfo ap- 
 pear in the Comparifon we cannot but often 
 make between ourfelves and others. Thus 
 if we perform the fame Bufinefs with Eafc 
 and Satisfaction, which others do with 
 Difficulty and Reluftance, we muft of Ne- 
 ceffity be apprifed that our Capacities in 
 that refped are fuperior to theirs. And in 
 all thefe Cafes, that Self-Love which is born 
 with us, and infeparably united to our Na- 
 tures, is too faithful a Remembrancer of 
 every Thing in which we excel, to permit 
 us to be ignorant of any Advantages we are 
 Mafters of. 
 
 I 2 But, 
 
132 SERMON V. 
 
 But, were it poffible for us to be unac- 
 quainted with ourfelves to fuch a Degree as 
 not to know the Advantages we enjoy, yet 
 would this be very inconvenient. 
 
 For without this Knowledge, we fhould 
 not be able to make the proper Ufe of thofe 
 Advantages. 
 
 Without this Knowledge, we fliould want 
 that Satisfadion which naturally arifes from 
 having done our Duty : and if we were not 
 confcious to ourfelves that we walked in the 
 ** Ways of Wifdom," neither would they be 
 «♦ Ways of Pleafantnefs." 
 
 Nay without this Knowledge, we could 
 not indeed ourfelves have any Virtue. Be- 
 caufe that is not Virtue, which we are not 
 confcious to ourfelves is fuch. For as any 
 Adion that is ill defigned is really ill, fo no 
 Adion is really virtuous, but that which 
 we intend fliall be virtuous, when we per- 
 form it, and confequently know to be fuch 
 when we have performed it. 
 
 Without this Knowledge, we fhould omit 
 to praife God for the Talents with which 
 he had intrufled us -, and Ignorance in this 
 
 Cafe 
 
SERMON V. 133 
 
 Cafe would be little lefs criminal than In- 
 gratitude. 
 
 Laftly, it is neceffary we fliould know the 
 Gifts and Graces which have been conferred 
 upon us 3 becaufe it is fometimes our Duty 
 to proclaim them, in order to vindicate the 
 Charad:ers we bear, and the Offices we fuf- 
 tain. Thus St. Paul tells the reft of the 
 Apoftles, that, if " they were Minifters of 
 ** Chrift, he was more." 
 
 It being then as I apprehend, neither pof- 
 fible nor convenient to think worfe of our- 
 feives than we deferve : the next Thino- to 
 be confidcred will be, wherein this due Opi- 
 nion confifts, that (what is rather to be 
 feared ) we may not think too well. 
 This due Opinion confifts 
 In not overvaluing any Excellencies we 
 may naturally have, or have acquired ; and 
 In not imputing thofe which we juftly 
 value to ourfelves. 
 
 Now an humble Perfon that he may not 
 
 overvalue his Excellencies confiders not only 
 
 his Virtues but his Defeds alfo. Thus he 
 
 I 3 knows 
 
134 SERMON V. 
 
 knows perhaps, that he is juft; but he may 
 know likewife that he is intemperate. 
 
 He confiders that he often ad:s upon falfe 
 Motives. Thus in the Diftribution of his 
 Charity, he knows, that though he has ge- 
 nerally ad:ed out of Compaffion ; yet fome- 
 times he hath been influenced by his Vanity. 
 
 He confiders that as his inducements have 
 not been right at one Time, fo neither hath 
 his Pradice been right at another. 
 
 He compares his own Ad:ions and his 
 Neighbours with fo little Prejudice in his 
 own Favour, as not to give himfelf the 
 Preference, where there is no Inequality. 
 
 And laftly, he doth not impute that to 
 his own natural Abilities which is the Effed 
 of his Education ; nor thinks that Refpedt 
 due to his Merit, which is paid to his Qua- 
 lity; nor attributes that Succefs to his own 
 induftry and Contrivance, which is the Ef- 
 fed: of pure Fortune and Chance : as is the 
 Cafe, whenever ** the Race is not to the fwift, 
 ** nor the Battle to the ilrong, neither yet 
 i* Bread to the wife, nor yet Riches to Men 
 
 **of 
 
SERMON V. 135 
 
 •* of Underftanding, nor yet Favour to Men 
 " of Skill." 
 
 Again, this due Opinion confifts, in not 
 imputing any of thofe Excellencies which 
 we juftly value to ourfelves. But in ac- 
 knowledging that we received them from 
 God. And therefore however wide a Dif- 
 tindion Learning, or Wit, or Greatnefs, or 
 Wealth may have made amongfl us ; we muft 
 remember that it is God Almighty who 
 makes us thus to differ from other Men. 
 And fince, whatever we enjoy, *« we have 
 ** received, we mu/l not glory, as if we 
 ** had not received it." 
 
 2. I fhall conlider Humility as it is in 
 the Aifediions, a moderate and well regu- 
 lated Defire of Efleem. 
 
 There is no doubt but that a Defire of 
 Efteem whilft kept within due Bounds is 
 confiftent with this Virtue. To defire Efteem 
 is in a modeft Man, nothing elfe than to 
 defire to be worthy of it. To defire to be 
 worthy of the Efleem of wife and good 
 Men, is no more than to defire to become 
 I 4 goodr 
 
136 SERMON V. 
 
 good, and to excel in all thofe Virtues, that 
 of Neceffity will entitle him to their good 
 Opinion. A Defire of Efteem is not only 
 confident with Humility, but a Proof of it. 
 It fliews that the humble Perfon cannot 
 acquiefce in his own Approbation of what 
 he thinks or hopes is right, and therefore 
 defires the concurrent Atteftation of prudent 
 and good Men, who can difcern and will 
 not flatter, to aflfure him that it is right. 
 Till he is comforted with this, he hath a 
 Jealoufy and a Sufpicion of his beft Adtions : 
 But when he finds himfelf to be in the 
 Efleem of others, he not unfafely concludes 
 he hath fome Ability, fome Talent, fome 
 Virtue for which he fliould be efieemed. 
 Praife, though it be fometimes given to 
 the Undeferving is yet due only to Merit, 
 and fhould not therefore be neglected be- 
 caufe it is fometimes ill diftributed. Praife 
 from thofe who themfelves deferve Praife, is 
 not only a right Eftimate of prefent Worth, 
 but a great Encouragement to endeavour to 
 be flill more worthy. Reputation gives us 
 the Power of doing good. Reputation is 
 
 ufeful 
 
SERMON V. 137 
 
 ufeful to our Virtue to fet it off, and to re- 
 commend it to the Favour and good Opi- 
 nion of others, and to give it a diffufive In- 
 fluence. Virtue however excellent in itfelf, 
 is yet not likely to appear fo graceful as it 
 is, without this Ornament, nor to be fo 
 much admired, and beloved, and courted 
 as it deferves. Reputation conciliates a Re- 
 gard to our Perfon, Attention to our Ad- 
 vice, Imitation of our Example, Credit to 
 our Teftimony ; and is fuch a Guard to our 
 future Condud as we cannot but ftand in 
 awe of and revere ; keeping us from doing 
 any Thing below the Charadler which has 
 been already beflowed upon us, and exciting 
 us to lay hold of every fair Opportunity to 
 improve it. 
 
 And as a Defire of Efteem in general is 
 not inconfiilent with Humility, fo neither 
 is it, to be pleafed with the Advantages of 
 Mind, Body, or Fortune with which we are 
 endowed. Becaufe thefe are all of them be- 
 neficial to us, or capable of being fo, and 
 are the bountiful gifts of God. Now it is 
 natural for us to be pleafed with whatfoever 
 
 is 
 
138 SERMON V. 
 
 is or may be of ufe to us, and may conduce 
 to our own and others Happinefs. And it is 
 necelTary to be pleafed in Proportion to the 
 Advantages we receive from above, that we 
 may in a fuitable Meafure pay our Acknow- 
 ledgments to the divine Goodnefs that blef- 
 fed us with them. 
 
 But now, fince our Defire and Efteem is 
 generally too forward and too eager 3 and the 
 Pleafure arifing from any Advantages we 
 enjoy too quick, and fenfible, and what we 
 are naturally inclined with fome Fondnefs 
 to purfue : it may not be improper to fhew, 
 what Reftraints we muft be fure to lay upon 
 ourfelvcs in order to preferve our Humility. 
 
 And here we muft take care that the 
 Efteem we would acquire arife from good 
 Actions only. Thus we muft not firfl: ufe 
 either Fraud, or Avarice, or Oppreffion, or 
 Extortion in order to gain hereafter a Re- 
 putation for Works of Piety, Charity, Li- 
 berality, or Munificence. 
 
 And again, that it arife from fuch good 
 Qualities as are truly our own. Thus we 
 muft not make a fhew of the Defert which 
 
 doth 
 
SERMON V. 139 
 
 doth not really belong to us, nor appro- 
 priate the Honour of thofe Adlions to our- 
 felves, which in truth others are entitled 
 to. We mufl not pretend a Knowledge of 
 thofe Things of which we are ignorant ; a 
 real Virtue which we feign 3 a Confcience 
 in that which is done out of a Principle of 
 Intereft. 
 
 And again, we muft take Care that we 
 do not purfue Efteem with an immoderate 
 Defire, which we (hall appear to do, if we 
 think the good we do more important than 
 it is, or the good Qualities we are allowed 
 to have more valuable than they are j if we 
 either praife ourfelves, or by any affed:ed 
 Diminutions of our fuppofed Worth fignify 
 that we would be praifed. If we interpret 
 all the favourable Things which Men fay of 
 us to fhew either their Kindnefs, or their 
 Civility, or their Ingenuity, to be flridtly 
 due. If we are more tranfported with any 
 Acceffion of Efteem than it is likely we 
 fhould be, if we valued it only as a Mark of 
 Benevolence or Inflrument of Good : or fhew 
 ^ny Uneafinefs that our Merit is overlooked, 
 
 QX 
 
140 S E R M O N V. 
 
 or not rewarded -, or depreciate or do not ac- 
 knowledge the Defert which is vifible in 
 others -, or at any Time prefer the Reputa- 
 tion of a good Thing, before that which is 
 always preferable to it the good Thing it- 
 felf. As fecret Charity is preferable, and 
 ought by us to be preferred to the Reputa- 
 tion of being charitable. 
 
 Above all, we muft defire Efleem for a 
 good End, as, that it may put us into a 
 better Capacity of promoting the Intereft of 
 our Country, the Service of our Religion, 
 and the Glory of God. 
 
 Having thus endeavoured to fhew wherein 
 a due Opinion of ourfelves doth confift, that 
 we may not, in any Refpedt, ** think of 
 ** ourfelves more highly than we ought to 
 *« think :" and likewife in what Degree, 
 and after what Manner, and for what End 
 the Efteem of Men may be deiired and pur- 
 fued by us, without Hazard of forfeiting 
 the Charader of Humility -, I fhall proceed 
 in the next place to fhew. 
 
 2. What Motives we have to the Pradice 
 of this Virtue. 
 
 The 
 
SERMON V. 141 
 
 The two general Motives to the Pradlice 
 of Humility are, 
 
 1. The Reafonablenefs of the Duty. 
 
 2. The Advantages refulting from it. 
 
 The Reafonablenefs of the Duty wlW foon 
 appear, if we confider the State and Condi- 
 tion of Man. A State in many Refpeds no 
 Way fuperior to that of the very Beafts of 
 the Field. His Way of Entering into Life, 
 not at all more honourable than that of the 
 " Wild AiTe's Colt." Hunger and Thirft 
 aifed them alike ; they equally feel the In- 
 clemencies of the Seafons ; they are equally 
 liable to Infirmities, to Difeafes, to Cafu- 
 alties and external Hurts ; and at the laft, 
 " as the one dieth, fo dieth the other." 
 There is nothing hitherto that can be a rea- 
 fonable Foundation of Pride. On the con- 
 trary, the Similitude there is, in fo many 
 material Refpeds, between us, and that 
 Part of the Creation which we efteem below 
 us, is Matter of Abafement, and evidently 
 iliews that *' Pride w^as not made for Man." 
 
 And 
 
I42 SERMON Vi 
 
 And indeed it may well be fuppofed that 
 God Almighty hath put him into this 
 State of Humiliation, to ballance the high 
 Thoughts he might otherwife have of him- 
 felf in many other Refped:s, which fhew he 
 is of a different and a fuperior Nature. 
 
 Let us then retreat from this difagreeable 
 View of our Condition, and confider our- 
 felves in another Light. Let us confider 
 ourfelves as Lords of this lower Part of the 
 Univerfe ; that the whole World and all 
 that is in it was made for our Contempla- 
 tion, Entertainment, Maintenance, Orna- 
 ment and Defence ; that all the numerous 
 Inhabitants either of the Earth, or Air, or 
 Sea were appointed by the Author of their 
 Being to ferve, and feed, and clothe us. 
 That we are nearly allied to the Deity him- 
 felf, as having been created in the divine 
 Image ; as having Impreffions of his moral 
 Attributes ftamped upon our Souls ; as hav- 
 ing a particle of divine Light fet up within 
 us to help us to diftinguifh between good 
 and evil, to compare our Pradlice with our 
 Rule, and to lead us through ** the Things 
 
 *' that 
 
SERMON V. 143 
 
 *' that are feen" to the invifible Author and 
 Contriver of them. That we are capable of 
 confidering his ^yorks, admiring his Wif- 
 dom, and knowing his Will, and of con- 
 cluding from the Goodnefs of God, from 
 the Nature of Man, and from divine Reve- 
 lation that it is the general Defign of Pro- 
 vidence, that thofe who obey his Will fliould 
 reap the Fruit of their Piety and Virtue 
 in an eternal Inheritance in the Heavens. 
 ** Lord, what is Man that thou haft fuch 
 *• Refpe6t unto him." 
 
 Much have we, it muft be owned, from 
 this View of our Condition to admire, much 
 to rejoice at and to be thankful for, much 
 to refled upon with the utmoft Humility, 
 but nought whereof to glory before God. 
 For which of all thefe mighty Privileges is 
 of our own Acquiiition ? All that we have, 
 and all that we are, and all that we defire 
 and hope for ftreams from the Creator's 
 Bounty. 
 
 And though he hath made us capable of 
 eternal Happinefs, yet he doth not obtrude 
 it upon us. It is to be attained on the Con- 
 dition 
 
144 SERMON V. 
 
 dition of Obedience to his Laws, and may- 
 be forfeited by Difobedience. He hath fet 
 Death before us as well "^s Life, that our 
 Readinefs to concur with him in his gra- 
 cious Defign, and our Thankfulnefs to hirft 
 for it might appear by the Prudence of our 
 Choice. He hath made us fubjedt to Temp- 
 tations of various Kinds in order to prove 
 our Refolution, and Courage, and Pati- 
 ence in our chriflian Warfare ; and thereby 
 the Love and Honour we have for the " Cap- 
 *« tain of our Salvation," and the value we 
 put upon " that Crown of Glory" that is to 
 be the reward of thofe that conquer. 
 
 Our State then we fee, however fuperior 
 to that of other Creatures, is yet a State of 
 Probation and Trial, whether we will relift 
 the Temptations that befet us, and entitle 
 ourfelves to the promifed reward ^ or fub- 
 mit to them, and lofe it. 
 
 Now if we have no Regard to the Laws 
 of God, which are fo far from being griev- 
 ous, that they naturally tend to our own and 
 others Happinefs even in this Life 5 if we 
 will not hearken to the Dictates of our 
 
 Reafon, 
 
SERMON V. 145 
 
 Reafon, wherein our Pre-eminence to all 
 other Creatures doth conlift, but obey our 
 Appetites without Reftraint ; what have we 
 to value ourfelves upon above the Brutes that 
 perifh ? Born to higher Things we link into 
 their abjedt State. All the Difference be- 
 tween us will be only this, that we can tranf- 
 grefs which they cannot. A Circumftance 
 fufficient to humble the proudell Sinner upon 
 Earth. 
 
 But lay, we choofe to tread in the Paths 
 of Virtue, Yet if we can do nothing of our- 
 felves to help ourfelves forward in our chrif- 
 tian Courfe ; if the Progrefs we make in 
 Holinefs and Virtue be ever owing to the 
 divine Affiftance ; if every Step we take in 
 our PalTage through this World, be ever at- 
 tended with Error and Danger inevitable 
 without his Guidance and Protedion ; if in 
 the many Conflids we muft have with our 
 Paflions, we Ihall always be unequal unlefs he 
 fight for us ; if as often as our Vigilance and 
 Care are accompanied with Truft in him it 
 is Vidory, and as often as we have Confi- 
 dence and Security only in ourfelves it is 
 K Defeat, 
 
146 SERMON V. 
 
 Defeat : it muft be confefTed that it is through 
 him alone that we are Conquerors, that no 
 Flelli might have to glory in his Prefence, 
 nor, upon any fuppofed Proficiency in Good- 
 nefs, ** to be high-minded, but to fear." 
 
 And as it is unreafonable to glory in any 
 Performances of our Duty to God, who 
 fufFers thefe in the befl: of Men, to be 
 mixed with many Frailties ** left they fhould 
 " be exalted above Meafurc,'* fo will it be 
 unreafonable to glory in any temporal Advan- 
 tages wherein we think wc excel our Neigh- 
 bour. Power, and Honour, and Affluence, 
 and Eloquence, and Learning, and Strength, 
 and Beauty are what we are apt to value our- 
 felves upon. But thefe are of Value or not, 
 as they happen to be employed. Of great 
 Value they are indeed, if employed in the 
 Service of God who gave them, with Ac- 
 knowledgment in the Owner that God did 
 give them, and with humble Thankfulnefs 
 that he is become in the Hand of God, an 
 Inftrument of good to Man : otherwife, thefe 
 are fo far from being of any Value, that they 
 are ever a Temptation and a Snare, are ever 
 
 betj-aying, 
 
SERMON V. 147 
 
 betraying, corrupting, and hurting the Pof- 
 feffor. 
 
 But if that wherein we excel, be, as we 
 imagine, never fo well employed, yet if we 
 confider that we fhall be able, but in very 
 few Inftances, to find any Thing fo diftin- 
 guifhing, which a Thoufand other Men be- 
 iides, had they had the Advantage of the fame 
 Circumftances to have fupported their In- 
 duftry, of the fame Conftitution to have born 
 up under continued Application, and of the 
 fame Opportunities of Countenance and Im- 
 provement, might not have made themfelves 
 Mafters of: we (hall find it fufHcient to be 
 thankful for the Advantages we ourfelves 
 enjoy, without defpifmg, or thinking meanly 
 of, or reflecting upon other Men for the 
 Want of them. 
 
 Again, though a Man hath endeavoured to 
 acquire furprifing Degrees of Knowledge of 
 various Kinds j and not contenting himfelf 
 with a fuperficial View of any the leaft Thing 
 he pretends to, hath proceeded fo far as to 
 be eminent in all his Purfuits ; though he 
 knows^ with Solomon "the Operations of 
 K 2 *' the 
 
r48 SERMON V. 
 
 ** the Elements, the Alterations of the Turn- 
 <' ing of the Sun, and the Pofition of the 
 '* Stars," yet he will have no Reafon to be 
 proud of his Acquifitions, when with Solo- 
 mon alfo he mufl confefs, that " there is 
 " no Remembrance of the Wife more than of 
 " the Fool for ever;" and that he is going 
 to ** the Land where all thefe Things are 
 <* forgotten." 
 
 And laftly, if our blefTed Saviour who was 
 equal with God, did not difdain to aflume 
 •* the Likenefs of Men ;" and if among Men 
 " he took upon him the Form of a Servant :" 
 if he chofe his Difciples out of the mean- 
 eft of the People, and ftooped to wafh the 
 Feet of thofe very Difciples : if he fuffered 
 himfelf who had no Sin, to be reviled by 
 finful Men and that " without reviling again :" 
 if in an entire Submiflion to the Will of his 
 Father, " he became obedient unto Death," 
 and that *' even" the ignominious *' Death of 
 " the Crofs :" and if he made himfelf this 
 glorious Example of Humility for our Imi- 
 tation 5 fure we cannot but think it highly 
 
 reafonable 
 
SERMON V. 149 
 
 reafonable for us to learn of him who was 
 thus " meek and lowly," 
 
 The fecond general Motive to the Prac- 
 tice of Humility is, the Advantages arifing 
 from it. 
 
 The Advantages arifing from this Virtue 
 are, that it qualifies us to love God, and 
 to love our Neighbour, and to be beloved by 
 them. 
 
 We have no other Way of expreffing our 
 Love to God but by our Obedience to his 
 Commands, 
 
 By our Fear of his Difpleafure, 
 
 By our Repentance upon Difobedience, 
 
 By our imploring his Affiftance that we 
 may no more offend, and 
 
 By our being thankful for the BlefTings we 
 receive. 
 
 And here we fhall find, that the fame Hu- 
 mility that makes us readily own a fuperior 
 Being who hath a right to govern the Crea- 
 tures he hath formed, will incline us alfo to 
 Obedience. 
 
 The fame Humility that obliges us to ac- 
 knowledge the divine Wrath to be due to our 
 K 3 Tranf- 
 
150 SERMON V. 
 
 Tranfgreffions, will bring us alfo upon our 
 Knees for Mercy. 
 
 The fame Humility that makes us confider 
 the Greatnefs and the Goodnefs of the Ma- 
 jefty we have offended, will create in us alfo 
 a proportionable Sorrow for our Offences; 
 and a Refolution not to repeat the Sins which 
 in Compaffion to our Infirmities, he is gra- 
 cioufly pleafed to forgive. 
 
 The fame Humility that acquaints us with 
 cur own Infufficiency to do any Thing plea- 
 fing to him as of ourfelves, will prompt us to 
 implore his Affiftance, and to confefs that 
 •* Our Sufficiency is of him." 
 
 The fame Humility that makes us forward 
 to own from whence we receive all the Blef- 
 fings we enjoy, will induce us thither to re- 
 turn our Thanks. 
 
 The natural Confequence of thus walking 
 humbly with our God will be the Love of 
 God towards us ; whereas the proud have fo 
 high an Opinion of themfelves that they ac- 
 knowledge no Lord over them. They expedt 
 the Adoration which they refufe to pay ; 
 thank themfelves for what they enjoy, and 
 
 blafpheme 
 
SERMON V. 151 
 
 blafpheme God for what they fufFer^ till 
 they provoke the Almighty to make them 
 ** know themfelves to be but Men," and 
 that '* in the Thing in which they deal 
 '• proudly God is above them." 
 
 And as Humility qualifies us to love God, 
 fo doth it alfo to love our Neighbour. 
 
 Thus the fame Humility that puts us in 
 Mind of our helplefs State without foreign 
 Aid, and of the frequent Occafions we have for 
 the good Will and Affiftance of other Men, 
 will incline us to all the kind Offices of Hu- 
 manity and good Nature to our Neighbour. 
 
 The fame Humility that difpofes us to re- 
 fled: upon ourfelves, and to obferve what 
 pafTes within our own Breafts, and to lament 
 the many Frailties and Infirmities, the many 
 evil Defires, and unlawful Defigns, and un- 
 ruly Paffions, and unreafonable Refentments 
 which we difcover there, will fuggeft to us 
 alfo how juft and equal it is to excufe the 
 like Defeds in our Brother, and to forgive 
 him even " till feventy Times Seven." 
 
 The fame Humility by which we are con- 
 
 fcious to ourfelves, that though we have 
 
 K 4 Virtues 
 
152 SERMON V. 
 
 Virtues which are confpicuous, yet we have 
 Imperfed:ions which we dilguife, will induce 
 us to confider that other Men though they 
 have vifible Imperfections may yet have real 
 fecret Virtues. And thus we fhall be kindly 
 afFeftioned to them, in good Nature affifting 
 them, in Compaffion excufing them -, and 
 even in Honour preferring them to ourfelves. ' 
 '•Nor is it likely, or I may fay poffible, 
 when Huhaility believes and hopes fo well, 
 and fpeaks fo kindly, and interprets fo favora- 
 bly, and abounds with Benevolence fo much, 
 and arrogates to herfelf fo little i but that 
 Men muft be fenfible of her Tendernefs and 
 Concern, and delight in Expreffions of the 
 fame Love towards her with which fhe thus 
 purfues Mankind. 
 
 There are Qualities for which Men may 
 be efteemed, or admired, and yet not able to 
 procure Love or Affecflion. Greatnefs if un- 
 deferved is a Mark of Envy 3 if founded in 
 great Abilities is yet but matter of Acknow- 
 ledgment of Worth, which Men can often 
 bear to fee in Diftrefs without affording 
 much Succour, or expreffing much Concern. 
 
 Not 
 
SERMON V. 153 
 
 Not fo, if the Qualities which we admire are 
 accompanied with thofe which we love. The 
 Delight which arifes from the fuperior Ex- 
 cellencies of others fimply confidcred, is often 
 abated by the Grief we feel that we have 
 mifpent our Time, or negledied the Oppor- 
 tunities, or want the Parts, or have failed of 
 the Encouragement to excel equally. Self- 
 love will not fufFer our Complacency to be fo 
 great in other Mens' Endowments as they 
 may wi{h, unlefs fome of thofe Endowments 
 are amiable, and naturally procure AfFedion. 
 Now we love Men only for being good. For 
 where there is that Difpolition, we do not 
 know but that fometime or other they may 
 be good to us, or others may be fo in Imi- 
 tation of their Example. We defire there- 
 fore by all means, that Goodnefs may abound 
 in the World, that we, who cannot but love 
 ourfelves, may participate of it, either in 
 Favour to our Frailties, or in Countenance 
 to our Virtues, or in allowing us to have 
 fome little Value, that we may not be wholly 
 out of Humour with ourfelves, or in giving 
 us fome little Aid and Affiftance when we 
 
 need 
 
154 SERMON V. 
 
 need it, that whilll: Men talk fo much of 
 FriendHiip we may not feem to be quite def- 
 titute of Friends. Which Kind of Goodnefs, 
 having moderate Defires of its own, and 
 overflowing in good Will to others, is true 
 Humility, and cannot but conciliate Love. 
 
 Whereas the proud, overrating their own 
 Merit, and overlooking that of others, think 
 it Condefcenfion enough to accept of the 
 Homage Men have to pay : they expedl all 
 the Teftimonies of Kindnefs from their 
 Neighbours, and return them none: they fup- 
 port themfelves by Injury and Rapine, and 
 yet think to live unmolefted : they are difo- 
 bedient to their Parents, and yet demand 
 that their Children fhall obey. However 
 loving themfelves fo much, it is their Lot 
 to be beloved only by themfelves. 
 
 Since then it has been proved, that Humi- 
 lity is highly reafonable from the Confidera- 
 tion of our own Meannefs ; 
 
 Of the Difparity between God and our- 
 felves 5 
 
 Of the Equality between us and our Bre- 
 thren ; 
 
 Of 
 
SERMON V. 155 
 
 Of the fhort Continuance of our Endow- 
 ments that muft: perifli with us ; and 
 
 Of the glorious Example of our blefled 
 Saviour ; 
 
 And fince it hath now appeared that it is 
 alfo highly advantageous to us, as it qualifies 
 us to love God, and to love our Neighbour; 
 as it makes our Devotion acceptable to the 
 one, and our Society agreeable to the other : 
 I fhall in the next place proceed to (hew 
 briefly. 
 
 By ^vhat Rules we may attain to fuch a 
 Degree of Humility as will be accepted by 
 God. 
 
 And I. It is requifite that we {hould have 
 a watchful Eye over every one of our Paf- 
 fions, and check the early Motions of every 
 Appetite that begins to be inordinate, before 
 it grows rough and unruly ; before it fills us 
 with Arrogance, and Prefumption ; before 
 it comes to that pafs, that Advice will be 
 tedious, and Reprehenfion infupportable. 
 
 2. We muft take care that our natural Un- 
 willingnefs to difcover any Thing amifs in our- 
 
 ielves. 
 
156 SERMON V. 
 
 felves, doth not hinder us from fearching to 
 the Bottom of our Hearts, and from taking 
 a flrid: and impartial View of every Thought 
 that pafTes within us, of all our Anions, 
 and of all the various Inducements we adt 
 upon. For, if we are not thus true to our 
 own Confciences, we Hiall be apt to thmk 
 ourfelves the mildeft, the gentlcft, and the 
 humblefl; Creatures upon Earth ; at the fame 
 Time that we revenge the Injuries we re- 
 ceive, repine at the Afflidions we fufFer, and 
 value ourfelves for the good Qualities we are 
 deftitute of. We fhall be apt to fay, " ac- 
 ** cording to our Righteoufnefs hath the Lord 
 ** rewarded us ;" and not, ** becaufe he had 
 ** a Favour unto us." 
 
 3. We muft take Care, that we be not too 
 highly afFeded with the Commendations we 
 at any Time receive. If they arife from Ig- 
 norance, we know for that Reafon, little 
 Notice is to be taken of them ; for Ignorance 
 is wont to admire that mofl, which it leafl: 
 underftands. If they proceed from Com- 
 plaifance, we ought to look upon them as 
 
 the 
 
SERMON V. 157 
 
 the EfFe(fls of Civility only, by which a Man 
 fhews his Affedion, rather than his Opinion. 
 If they proceed from Flattery, they are to be 
 horribly detefted, as they tend either to ex- 
 pofe us, or to betray us. 
 
 Laftly, there is another Rule, without 
 which all our Endeavours will return empty 
 upon our Hands, and all the Wifdom of our 
 Reflexions will be Fooliihnefs, and that is, 
 frequently to implore the divine Affiflance, 
 and in the deepeft Humility of Heart and 
 Mind devoutly to beg of God, who knows 
 the early Motions of our corrupt AfFedions, 
 nay who « underftands our Thoughts long be- 
 fore;" that neither the Splendour of any Thin^ 
 that is great, nor the Conceit of any Thing 
 that is good in us may any ways withdraw 
 our Eyes from looking upon ourfelves as 
 fmful Duft and A flies : and that he would 
 bring down the Spirit of our Pride, and re- 
 new a right Spirit within us, even the Spirit 
 of Meeknefs and Humility. 
 
 When therefore we fhall be convinced 
 that the Motives propofed are fufficient to 
 induce us to endeavour to attain this Virtue, 
 
 and 
 
158 SERMON V. 
 
 and the Rules laid down, if fincerely purfued, 
 a proper Means to acquire it ; I hope it is 
 not to be doubted, but that a fuitable Prac- 
 tice will enfue, and that 
 
 1. In Relation to GoD : and 
 
 2. In Relation to our Brethren. 
 
 And firft, by this Virtue we fliall be dif- 
 pofed to pay that Honour and Adoration to 
 God that is due from Creatures to the glori- 
 ous Majefty of our Creator. We fhall read 
 the holy Scriptures with Attention and Re- 
 verence, in order to inform ourfelves what is 
 our Duty to know ; and fliall difmifs all 
 vain, idle Scruples ; and decline all bufy and 
 impertinent Inquiries into thofe myfterious 
 Things, which God in his infinite Wifdom, 
 hath thought fit to conceal from us ; we 
 fhall approach thofe Places of his Worfhip, 
 where he is faid more immediately to refide, 
 with an awfuj Refpe(5t and holy Fear ^ with 
 clean Hands and a pure Heart -, with a Mind 
 that is not high, and a Look that is not 
 proud. Where alfo we fhall think that the 
 
 lowefl 
 
SERMON V. 159 
 
 lowed Submi'fiion we can pay is an Honour 
 to the greateft Prince, and that if we hum- 
 bled ourfelves to the very Duft of the Earth, 
 it would be but from whence we came, and 
 whither we muft return. Where whilft we 
 acknowledge him to be the Source of all our 
 Virtues, from whofe eternal Bounty all our 
 Blcflings flow : we fliall return, not only the 
 Tribute of our own Praife, but the Praife we 
 received from Men, to him who made us fo 
 deferving, not feeking our own Glory but 
 the Glory of the Lord of Hofts. Hence the 
 fuccefsful Warrior will confefs, that it is not 
 his own Arm that helps him. He that fits in 
 Peace " under his Vine and under his Fig- 
 ** tree" will own that- he hath his Security 
 from above. He whofe " Valleys fland fo 
 ** thick with Corn, that they fhall laugh and 
 ** iing," will blefs the God that gave the 
 Increafe. And he who finds himfelf fettled 
 in a fteady Courfe of Virtue, whofe irregular 
 Appetites at length obey his Reafon, will not 
 prefume that this Change arofe from his own 
 imperfed Obfervations upon Mankind, or 
 from his own Power of refilHng Tempta- 
 tions, 
 
i6o SERMON V. 
 
 tions, but that the fame God who gave him 
 to do, gave him to will alfo. 
 
 Secondly, with Regard to our Brethren, 
 ^e fhall not carry ourielves with that Dif- 
 tance to one another as if we were more 
 than Men, and thofe we converfed with 
 were fomething lefs. We (hall not infult 
 over thofe whom Fortune hath dejecfted, nor 
 trample upon the Neck of our Brother be- 
 caufe we already find him at our Feet. The 
 meaneft Creature upon Earth may look for 
 a favourable Treatment from us ; and fo long 
 as he equally bears the Image of his Maker, 
 we fhall confider that if we mifufe the one 
 we reproach the other. We (hall not defpife 
 either the Age, or the Ignorance, or the 
 Poverty, or the Humour, or the Weaknefs 
 of fome : ** for who is weak and we are not 
 " weak ?" We fhall not refent either the 
 Error, or the Inadvertence, or the Paffion of 
 others, for " we alfo are Men of like Faf- 
 ** fions" and Infirmities with them. 
 
 By this Virtue we fliall readily ftoop to 
 any Office wherein we may affift our Brother 
 
 however 
 
SERMON V. i6i 
 
 however mean it may appear. We fhall not 
 be adiamed to be feen " lifting the Poor out 
 ** of the Mire J " for God may fo regard 
 him, as ** to fet him with the Princes, even 
 ** with the Princes of his People." *< For 
 ** we are Members one of another. The Eye 
 ** cannot fay unto the Hand, I have no need 
 «* of thee : nor again, the Head to the Feet, 
 ** I have no need of you." 
 
 Whereas Pride is inconfiftent with every 
 good Quality that we poor Mortals are capa- 
 ble of making ourfelves Mafters of. It hides 
 our Defers from ourfelves, and lays them, 
 open to all the World befides. It makes us 
 expedt a Deference from our Equals, and deny 
 it to our Superiors. It makes our Enmities 
 irreconcilable, and our Friendfhips infirm. 
 It makes us injure upon Sufpicion, and refent 
 before we are injured. It makes us impatient 
 under Reproof, and ever forward to reprove. 
 it makes us peremptory in our Refolutions, 
 though our Refolutions are unjuft ; and ftiff 
 in our Opinions, though our Opinions are 
 wrong. It makes us impertinent in our Elo- 
 quence, Pedantick in our Learning, Warm In 
 L our 
 
i62 SERMON V. 
 
 our Difputes, and much more defirous of 
 Vidlory than Truth. % 
 
 But by this one Virtue of Humility, we 
 fliall be able to compleat all our other Vir- 
 tues, and fet ourfelves off to great Advantage 
 through the whole Courfe of our Lives. In 
 our Profperity we fliall not prefume ; in our 
 Adverfity we fliall not defpair ; in exerting 
 our Power we fliall not infult ; in admi- 
 niftring Juftice we fliall lay afide our Rigour ; 
 in diflrributing our Charity we fliall not be 
 vain ; in the Exercife of our Piety we fliall 
 not be cenforious. 
 
 We fliall perhaps for all this by fome Men 
 be accounted as Fools. But ** let no Man 
 ** deceive himfelf : if any Man among you, 
 *' feemeth to be wife in this World, let him 
 «« become a Fool, that he may be wife." 
 Let him make himfelf the greateft Man upon 
 Earth by «* walking humbly with his God." 
 
 S E R. 
 
SERMON VI. 
 
 Luke XXI. 19. 
 In your patience possess ye your 
 
 SOULS. 
 
 OU R blefled Saviour having, from the 
 5th verfe of this Chapter foretold the 
 deftru(5lion of the Temple and City of Je- 
 rufalem ; and from the 12th enumerated to 
 ,his Difciples the feveral Evils they Ihould 
 undergo, before this fliould come to pafs : 
 *' as that Men fhould lay Hands on them, 
 *' and perfecute them, delivering them up 
 ** to the Synagogues, and into Prifons, being 
 *' brought before Kings and Rulers for his 
 ** Name's Sake. That they fhould be betrayed 
 *« both by Parents, and Brethren, and Kinf- 
 L 2 '* folks, 
 
i64 SERMON VI. 
 
 «* folks, and Friends, and that fome of them 
 ** fliould be put to Death :" he concludes 
 with an AfTurance " that there fliould not 
 «* an Hair of their Head periih :" and with 
 an Exhortation to them to pofTefs in the 
 mean Time, '* their Souls in Patience. In 
 *' your Patience pofTefs ye your Souls." 
 
 From thefe Words thus fpoken by our 
 bleffed Saviour, I fhall difcourfe to you con- 
 cerning the duty of Patience under thofe 
 AfHidions to which we are all expofed, and 
 for the bearing of which^ when we meet 
 with them, we ought to be fo prepared, that 
 how many, and how great foever they be ; 
 how fuddcnly foever they come upon us ; 
 and how long foever they flay with us, we 
 may ** poflefs our Souls in Patience." 
 
 In treating this Subje(ft, I fhall confider, 
 
 1. What chriilian Patience is and where- 
 in it confifts. 
 
 2. I fhall endeavour to fhew what Motives 
 there are to induce us to the Practice of this 
 Duty. 
 
 3-1 
 
SERMON VI. 165 
 
 3. I fhall lay before you fome Confidera- 
 tions, fome Rules, by which this Virtue, 
 this Art of Patience, if I may fo call it, 
 may be mofl effedually acquired. 
 
 I. Then, I am to fliew what is meant by 
 Patience and wherein it conlifts. 
 
 Patience then (as far as it is a Duty,) I 
 take to be a Moderation of Grief under Af- 
 flidlions. 
 
 To grieve under Afflidions is natural to 
 us and cannot be avoided by us : but that 
 this Grief keep within its due Bounds ; that 
 it do not break out into Excefs j that it be 
 not difproportioned to the Occafions of it ; 
 that it be confined within thofe Rules which 
 Reafon and Religion prefcribe ^ that it be 
 not inordinate either as to its Meafure or it's 
 Continuance, is the Work of that Patience, 
 in which we are required to ** pofiefs our 
 " Souls." 
 
 Sometimes, the Lofs of what is pleafant 
 and the Fear of what is hurtful to us, affedt 
 us with an irregular Grief. Our Concern 
 on thefe Occafions hath often fo ftrong an 
 Influence upon us, as to diflurb our Reafon, 
 L 3 and 
 
i66 S E R M O N VI. 
 
 and to make us even difregard our Religion, 
 rather than not indulge our PafTion. 
 
 Sometimes, the Injuries we receive from 
 our Neighbour affed: us with an immoderate 
 Grief, and make us refent them too keenly, 
 and purfue our Revenge of them too v/armly. 
 
 Sometimes again, the Evils we fuffer, 
 confidered as the Allotments of Providence, 
 aiFe(5t us with an unwarrantable Grief, and 
 make us repine againfl the Almighty, and 
 murmur at that Juftice which puniflies our 
 Sins according to their Defert ; nay, even 
 at that Goodnefs which punillies them much 
 lefs than they deferve. 
 
 And fmce thefe are the evil Effeds of im- 
 moderate Grief, as to ourfelves, to our Bre- 
 thren, and to Almighty God, the better to 
 fhew you, wherein Patience or this Mode- 
 ration of Grief confifts, I Ihall explain it 
 according to thefe three feveral Refpeds, 
 And 
 
 I . I fhall fhew, what this Moderation of 
 Grief is, with Reference to ourfelves ; and 
 what Influence it ought to have upon us in 
 
 the 
 
SERMON VI. 167 
 
 the Government of our Paffions ; in which 
 Refpedl, Patience is the fame with what we 
 ufually call Conftancy or chriftian For- 
 titude. 
 
 2. I fliall confider it, with Relation to 
 our Neighbours ; or how we ought to bear 
 the Injuries we receive from them. Patience 
 in this View of it, is the fame with chrif- 
 tian Meeknefs. 
 
 3. I fliall confider it in regard to God ^ 
 or how we ought to behave ourfelves to- 
 wards him under thofe Afflictions which he 
 is pleafed to vifit us withal. Patience in 
 this Refpedl, is the fame with chriflian 
 Relignation. 
 
 I. I am to iliew, what this Moderation 
 of Grief is, in Reference to ourfelves ; or 
 what Influence it ought to have upon us in 
 the Government of our Paffions. In which 
 Refpedl, Patience is the fame with what 
 we ufually call Conftancy or chriftian For- 
 titude. 
 
 When we define Patience to be a Mode- 
 ration of Grief under Affli<5tions, we fuppofe 
 L 4 it 
 
i68 S E R M O N VI. 
 
 it lawful for us to be fenfible of the Evils 
 we fuiFer. 
 
 Infenfibility under Afflidions, (of which, 
 as it is very uncommon, and rather affeded 
 than real in thofe who pretend to it, much 
 needs not be faid,) lies as wide from Mode- 
 ration on the one fide, as Exccfs of Grief 
 doth on the other. It is not fo ufual to be 
 too little, as it is to be too much grieved, 
 under the Calamities that befall us : but he 
 who is too little, is as far from true Patience, 
 becaufe he is as far from Moderation, as he 
 who is too much afflidted with the Evils 
 under which he labours. Moderation doth 
 not confift in a total Unconcernednefs about 
 the Objed we are to ihew our Moderation 
 in ; but in proportioning our Concern tq 
 the Objed we are concerned about. So that 
 it is as poffible for us to fall fhort of a due 
 Mean as to go beyond it. 
 
 Not to be grieved at the Calamities which 
 befall ourfelves is unnatural, and inconfiftent 
 with that Sdf-Love which is the firft Prin- 
 ciple of all our Adtions, and infeparable from 
 us. Not to be concerned at the Calamities 
 
 which 
 
SERMON VI. 169 
 
 which befall other Men, is ill-natured and 
 contrary to that great Precept of our Saviour, 
 which enjoins us to love our Neighbour as 
 ourfelves. 
 
 It is as much the Duty of a Chriftian to 
 ^* weep with them that weep," as to ** rejoice 
 *« with them that rejoice." 
 
 Some there are indeed who tell us, that 
 when the Apoflle bids us " weep with them 
 ** that weep," he doth not prefcribe to us the 
 Affedion of Grief, but the Effeds of it, as 
 good Counfel, Affillance, and the like : but 
 certainly he bids us ** weep with them that 
 " weep," in the fame Senfe as he bids us to 
 "rejoice with them that rejoice." If the inter- 
 nal Aifedlion is commanded or allowed in the 
 one cafe, why not in the other ? Our Sa- 
 viour when he " faw Mary weeping, and 
 " the Jews alfo weeping" over the Grave of 
 Lazarus, *' groaned in the Spirit, and was 
 ** troubled, and wept." Here was the in- 
 ternal AfFedion of Grief, as well as the out- 
 ward Indication of it. Our Saviour felt that 
 inv^^ard Pain which he outwardly expreffed^ 
 He firft ** groaned in his Spirit, and was 
 
 '« trou-r 
 
170 SERMON VI. 
 
 *' troubled," before his Sorrow brake forth 
 in Tears. This Paflion of Grief had cer- 
 tainly never been lodged within us, if it 
 was never to have been exercifed by us. Our 
 Creator had not made us liable to fo many 
 Occafions of Sorrow, if it were unlawful 
 for us upon any Occafion to be forrowful. 
 He made us fubjedt to this Paflion, no 
 doubt, that being grieved at thofe Things 
 which were not good for us, we might en- 
 deavour to avoid the Things which were 
 thus accompanied with Grief j that being 
 tenderly afFedtcd with Objeds of Compaf-. 
 fion, we might be forcibly excited to relieve 
 thofe whom we were thus by a natural Sym- 
 pathy obliged to pity ; that Sorrow might 
 be a PuniOiment for our paft Sins ; and 
 confequently promote our Amendment for 
 the Time to come ; that it fliould be the 
 Effed; of our Repentance, and therefore the 
 Caufe of our Converfion. 
 
 To juftify this Paflion from any Imputa- 
 tion of Guilt, nothing more needs to be 
 faid. Nothing can be faid more to the Pur- 
 ^^ofe, than what hath been already intimated;' 
 
 that 
 
SERMON VI. 171 
 
 that our blefTed Saviour, who was free from 
 all Sin, having affumed our Nature, *' was 
 ** acq.uainted with Grief;" and bearing our 
 Iniquities, was emphatically ** a Man of 
 ** Sorrows." 
 
 Be it therefore fuppofed, that Grief is al- 
 lowable, if kept within its due Bounds : 
 and let us now proceed to fhew, what thofe 
 Bounds are. 
 
 Now in order to fet the proper Boundaries 
 to this Paflion, which is fo apt to exceed ; 
 to fhew how far a Man may be grieved, and 
 yet " poflefs his Soul in Patience ;" it is 
 neceffary to take Notice, that the Caufe 
 of our Grief ought to be warrantable, and 
 that our Grief ought to be proportionate to 
 that Caufe. 
 
 Now the warrantable '^)ccafion of Grief 
 is the Lofs of fome good which we have 
 reafon to be pleafed with , or the Acceffion 
 of fome evil, which we are with good Rea- 
 fon averfe to. 
 
 Amongfi thofe Things therefore, ihe Lofs 
 of which may innocently be deplored by us, 
 and juftly aifed: us with Caef, we tv.'iY 
 
 reckon 
 
172 SERMON VI. 
 
 reckon the Goods of Fortune, fo far at leafl 
 as this Lofs deprives us of the Power of 
 doing good ; or of the NecelTaries or Com- 
 forts of Life ; or as it may expofe us to 
 the Temptation of retrieving them by un- 
 lawful Means ; or of repairing our Fortunes, 
 at the Hazard and Expence of our precious 
 Souls. 
 
 We may alfo be innocently grieved -, we 
 cannot, perhaps with Innocence, but be 
 grieved at the Lofs of Friends, as they were 
 linked to us by the Ties of Nature and 
 Blood ; and much more, as they were by 
 their Society, their Counfels, and their Ex- 
 amples inftrumental to our Virtue and to 
 our Happinefs; as they were agreeable Com- 
 panions, who made our Paflage through this 
 troublefome World more eafy and delightful 
 to usi and as they were ufeful Guides, who 
 pointed out to us the Way, and led us as it 
 were by the Hand in thofe Paths, that might 
 bring us to everlafting Life. 
 
 But above all, national Calamities and 
 thofe particularly which endanger our Reli- 
 gion, ought in a more efpecial Manner to 
 
 affed 
 
S E R M O N VI. 173 
 
 affedl us with Grief. Thus, good old Eli 
 heard the fad News of the Death of his 
 Sons, and of the Defeat of the Ifraelites, 
 though not without Grief, yet without link- 
 ing under the Weight of it : but when he 
 was told that the i\.rk of God was taken, 
 he fell down backwards, and '* his Neck 
 brake, and he died." 
 
 To fhew what ought to be the precife 
 Meafure of our Grief, in Proportion to thofe 
 feveral Evils which afflidt us, would be end- 
 lefs. It may fuffice to lay down this general 
 Rule, that no Concern fhould ever be fo 
 violent upon any Occafion, how juft and 
 how great foever, as to take away the Ufe, 
 or hinder the free Operations of our Reafon. 
 
 We ought not therefore under our Afflic- 
 tions to fuffer ourfelves to be tranfported ; 
 to refufc Comfort ; to be induilrious to im- 
 prove our Sorrow, and to treafure up Hea- 
 vinefs to our Souls ; to dwell upon our Af- 
 fliftion, and by a ftrange unaccountable 
 Indulgence of our Grief, to pafs from one 
 fond, uneafy Thought to another, till by a 
 great Deal of mifplaced Diligence, we work 
 
 ourfelves 
 
174 SERMON VI. 
 
 Olirfelves up to an unmanly Softnefs, to ah 
 unwarrantable Dejedlion of Mind, to a total 
 OppreiTion of Spirits. 
 
 We ought on the contrary, to oppofe and 
 refift this Paffion in its firfl Rife; and to 
 bear up againfl it when we find it growing 
 upon us ; to be deaf to its Demands of our 
 Attention : and to quit the Subjed: that be- 
 gins to be uneafy, before it comes to be in- 
 tolerable : fo that our Sorrow though it 
 move us, fhall not wholly pofTefs us ; though 
 it affed us, fhall not overwhelm us ; though 
 ** Heavinefs may endure for a Night, but 
 ** Joy," that Joy which arifes from the Com- 
 fort of having fet the grievous Matter right 
 in our own Minds, <* fhall come in the 
 «< Morning." 
 
 But we fliall not difcharge this Duty of 
 chriftian Fortitude as we ought, nor ^'poflefs 
 " our Souls in Patience" to the Degree re- 
 quired by our great Mafler, barely by keeping 
 the Maftery over our Paffion of Grief, and by 
 the Ufe of our Reafon fo far, as that the 
 Anguifli bf prefent Afflidlions doth not tranf- 
 port us : unlefs we do moreover fo fortify 
 
 our 
 
SERMON VI. 175 
 
 our Minds againft diftant Evils, that the 
 Prolpedl of future Calamities may not make 
 us fwerve from our Duty. 
 
 For the Effed of immoderate Grief under 
 Afflictions, doth not only fliew itfelf in de-^ 
 priving us of the Succours of Reafon, whilft 
 we are under the PreiTure of a Calamity 
 which at prefent lies heavy upon us : but 
 alfo in tempting us to Defpair and Diftruftj 
 to Unfteadinefs and Wavering in the Faith -, 
 to the Defertion of that Truth, and to the 
 Negled of that Duty, which expofe us to 
 thofe Evils fo unwelcome to human Nature. 
 
 Now the Virtue which alone can prevent 
 thefe evil Effedts of our immoderate Grief, 
 founded in the terrible Apprehenfion of dif- 
 tant Evils, or in other Words, of our Weak- 
 nefs and Pufillanimity, is that Fortitude 
 which we are now recommending ; whereby 
 we refolve well, and are fleady to our Refo- 
 iutions i whereby we refift the foft Infmua- 
 tions of Senfe from within ; and the fubtle 
 Contrivances of a deceitful wicked World 
 from without ; by which we are fo fup- 
 ported, as that neither the Frowns of adverfe 
 
 Fortune 
 
176 SERMON VI. 
 
 Fortune fhall be able to terrify us, nor the 
 Threats of infulting Power force us into a 
 Compliance with any Thing which we know 
 to be linful -, nor any Profpedl of Danger 
 make us defert that Truth, which we ac- 
 knowledge ourfelves bound to maintain. 
 
 In the Strength of this chriftian Grace, 
 though the Waves of Perfecution do on all 
 Sides beat upon us, we lliall ftand like a 
 Rock unmoved and unfliaken. 
 
 It was from this noble Principle, that St. 
 Paul was enabled to make that brave Chal- 
 lenge and Declaration, which we read in his 
 Epiftle to the Romans ; ** Who Ihall fepa- 
 *' rate us from the love of Chrifl ? Shall 
 ** Tribulation, or Diftrefs, or Perfecution, 
 ** or Famine, or Nakednefs, or Peril, or 
 ** Sword ? Nay in all thefe Things we are 
 ** more than Conquerors, through him th^ 
 ** loved us. For I am perfuaded, that nei- 
 ** ther Death, nor Life, nor Angels, nor 
 ** Principalities, nor Powers, nor Things 
 ** prefent, nor Things to come, nor Height, 
 ** nor Depth, nor any other Creature fhall 
 
 ♦* be 
 
SERMON VI. 177 
 
 ** be able to feparate us from the Love of 
 ** God which is in Chrift Jefus our Lord." 
 
 Having thus far endeavoured to fhew, 
 wherein Patience or Moderation of Grief 
 coniifts with Refpedt to ourfelves ; I Ihall 
 proceed in the 
 
 Second Place to fhew more briefly, what 
 it is in relation to our Neighbours, or how 
 we ought to bear the Injuries we receive from 
 Men ; in Vv-hich Senfc Patience is the fame 
 with chrifhian Meeknefs. 
 
 Now it is the proper Work of Patience in 
 this View of it, to poHefs our Minds with 
 thefe Confiderations. That our Sins deferve 
 greater Severities, than any which God fuf- 
 fers evil Men to inflid; upon us. That if 
 God thinks fit, he can and will do right 
 to his Servants who are opprefled ; but that 
 we are not always commilTioned to do this 
 Right to ourfelves. That therefore we are 
 obliged to take Care, that the Paffion of Grief 
 under the Injuries we receive doth not tranf- 
 port us to any unlawful At\y or forbidden 
 Defire of Revenge. That we are not at Li- 
 M berty 
 
178 SERMON VI. 
 
 berty fo much as to curfe the Chaldeans and 
 Sabeans, though they fall upon our Oxen 
 and our Afles, though they deftroy our Chil- 
 dren and our Servants : becaufe the fame 
 God, who thinks fit to bring upon us fuch 
 Afflidlions, doth alfo think fit to make Ufe 
 of fuch Inflruments to execute his wife, and 
 holy, and righteous Purpofes. That we are 
 neither proper Interpreters of the Injuries we 
 receive, nor proper Judges of the Returns 
 which are to be made to them. That we are 
 too partial to eftimate the Meafures of each 
 with that Equity and Juftice we ought. That 
 we are apt to ufe a double Weight and a 
 double Meafure, in trying the Greatnefs of 
 thofe Evils which others do to us, and which 
 we do to others. And that Vengeance being 
 what we know not how to ufe aright, we 
 mufl leave it to him to whom it belongs ; 
 and who knows how to difpenfe it, with the 
 exadefl Weight and Meafure. And laftly, 
 that we are by the Precepts of evangelical 
 Mceknefs enjoined, not only to be " flow to 
 <* Anger ;" not only to be upon our Guard 
 that we be not too far tranfported by it ; but- 
 even 
 
SERMON VI. 179 
 
 even to pray for them who defpitefully ufe 
 us ; to blefs them that curfe us j to do good 
 to them that hate us ; and to be lb far from 
 being " overcome of Evil, as to be Con- 
 querors in this Confli6l with wicked and 
 unreafonable Men, and to ** overcome Evil 
 " with Good." 
 
 Thus our BlefTed Saviour, when he had 
 endured all the Infolence and Derifion, all 
 the Indignities and Affronts, all the Outrages 
 and Scorn that could pofTibly be offered to 
 the very worft of Men ; and was led to fuffer 
 a Death in it's own Nature the moft painful; 
 in its Duration the moft lingering ; in the 
 Opinion of Men the moft ignominious -, in 
 the Eftimate of the divine Law the moft 
 accurfed, in the Midft of his Agonies, whilft 
 the Senfe of them was the moft pungent, 
 acute and affiidive, cried out, ** Father, 
 ** forgive them ; for they know not what 
 ** they do." 
 
 And thus in Imitation of him, that holy 
 Martyr, who firft trod in thofe bloody Steps, 
 which this Leader and Captain of our Sal- 
 vation had juft before marked out for his Fol- 
 ^ lowers to trace, when he was ftoned, ** knelt 
 M 2 **dov/n," 
 
i8o SERMON VI. 
 
 *' down and," (to fhew his Earneftnefs,) cried 
 ** with a loud Voice, Lord, lay not this Sin 
 " to their Charge." 
 
 And what the Church has made the Sub- 
 jed: of our Prayers, ought alfo to be the 
 Obje(5t of our Endeavours j that in all our 
 Sufferings here upon Earth, for the Sake of 
 a good Confcience (upon which account only 
 wc can fuffer from the Hands of Men, if 
 we fuffer as Chriflians) we may learn by thefe 
 Examples to blefs our Perfecutors, confider- 
 ing, ** that, if when we do well and fuffer 
 ** for it, we take it patiently ; this is accept- 
 '* able with God. For even hereunto were 
 •* we called : becaufe Chrift alfo fuffered for 
 " us, leaving us an Example, that we fhould 
 ** follow his Steps : who did no Sin, neither 
 *' was Guile found in his Mouth : who 
 ** when he was reviled, reviled not again ; 
 " when he fuffered, he threatened not; but 
 " committed himfelf to him that judgeth 
 ** righteoufly." 
 
 I (hall now proceed in the 
 
 Third and laft Place, to fhew what Pati- 
 ence or Moderation of Grief is, when conli- 
 
 dered 
 
S E R M O N VI. i8i 
 
 dered with Relation to God 3 or how we 
 ought to demean ourfelves towards him, 
 under thofe Afflicftions which he is pleafed to 
 vilit us with } which is the Duty of Patience 
 taken in the fame Senfe with Submiffion to 
 God's Will, or Refignation. 
 
 And here the criminal EfFeds of immo- 
 derate Grief occafioned by AfHidtions, are a 
 proud and irreverent Behaviour under the 
 Hand of the Almighty; impious and un- 
 worthy Thoughts of his glorious Majefty ; 
 daring and contemptuous Refiedions upon 
 his Wifdom and Providence. For though 
 Nature will be very apt to plead for the Rea- 
 fonablenefs of a more than ordinary Concern, 
 under more than ordinary PreiTures ; yet ac- 
 cording to the Example of our bleffed Savi- 
 our, even whilft we tremble at the Profped: 
 of what we are going to endure ; whilft we 
 ardently defire the Removal of the bitter Cup, 
 we are with him alfo to pray, that the Will 
 of our Father, not our own Will be done. 
 
 We are to look forward, and to wait for 
 
 the Inheritance of the Promifes ; and taking 
 
 an impartial View of heavenly and earthly 
 
 M 3 Things, 
 
i82 S E k M O N VI. 
 
 Things, are to fhew by a cheerful Refig- 
 nation, that our Expectations are not con- 
 fined to the narrow Compafs of this World. 
 We are to confider our Afflidions not 
 only in themfelves, in which Regard they 
 may appear frightful and infufferable, but 
 alfo in their Confequences, which may make 
 them appear not only tolerable, but even de- 
 firable ; 
 
 We are to recoiled: what we have learnt 
 from the Word of God, that though *« no 
 " Chaftening for the prefent feemeth to be 
 ** joyous, but grievous: neverthelefs, after- 
 " ward it yieldeth the peaceable Fruit of 
 ** Righteoufnefs, unto them which are exer- 
 " cifed thereby." 
 
 We are to weigh our prefent Sufferings, 
 and our future Hopes in the Balance of the 
 Sanctuary ; and examining them by this true 
 Standard, we {hall find, that the Lightnefs 
 of the one, bears no Proportion at all to the 
 Weight of the other. ** For our light Af- 
 ** flidion, which is but for a Moment, work- 
 *' eth for us a far more exceeding and eternal 
 ** Weight of Glory 3 while we look not at 
 
 ** the 
 
SERMON VI. 183 
 
 " the Things which are feen" or felt, ** but 
 *« at the Things which are not feen : for the 
 ** Things which are feen," and the Pains 
 which are felt ** are temporal; but the Things 
 '* which are not feen," and the Pleafures 
 which are not yet felt, but which fliall here- 
 after be enjoyed by all thofe who fabmit 
 themfelves with Patience to the Chaftifements 
 of God, *' are eternal." 
 
 There is no Sin more unworthy of a Man, 
 or more unbecoming of a Chriftian, more 
 contrary to the plain Dicflates of natural Rea- 
 fon, or to the whole Tenor and Defiga of 
 fupernatural Revelation, than murmuring 
 and repining at the Difpenfations of Provi- 
 dence : and yet this is a Vice, not peculiar 
 to the profligate and profane, who blafphe- 
 moufly ** fet their Mouth againft the Hea- 
 ** vens j and whofe Tongue walketh through 
 *« the Earth : but is, in fome Meafure, to be 
 found alfo in Men of a better Charad:er, who 
 have fome Awe of God and fome Senfe of 
 Religion upon their Minds. 
 
 The holy Pfalmift, that fweet melodious 
 
 Singer of Ifrael, was not wholly exempt from 
 
 M 4 this 
 
i84 SERMON VI. 
 
 this great Sin. He himfelf tells us, " that 
 *« his Feet were almoft gone : that his Steps 
 '* had well-nigh llipt. For he was envious 
 " at the foolifh, when he faw the Profperity 
 *« of the wicked." Infoniuch that he began 
 to repent of his own Integrity, and to fay, 
 ** that he had cleanfed his Heart in vain, and 
 ** waflied his Hands in Innocency." 
 
 Whilil the Smart of prefent Sufferings is 
 keen and afflidive. Men are apt to complain 
 that their Grief is not thoroughly weighed, 
 or their Calamities laid in the Balances to- 
 gether. Nay they have fometimes the Con- 
 fidence to plead their Caufe with God, and 
 to contend and ftrive with their Maker, cry- 
 ing out, " O that we knew where we might 
 *' find him ! That we might come even to 
 ** his Seat ! We would order our Caufe be- 
 «* fore him, and fill our Mouths with Argu- 
 *' ments. We would know the Words which 
 ** he would anfwer us, and underfland what 
 " he would fay unto us." 
 
 Vain Mortals ! Do they hope to '* ftrive 
 ** againfl him, who giveth not Account of any 
 ?* of his Matters ? Who hath enjoined him 
 
 " hisi 
 
SERMON VI. 185 
 
 «' his Way ? Or who can fay unto him, 
 «* what doft thou ? Who art thou, O Man, 
 " that replieft agalnft God ? Shall the Thing 
 ** formed fay unto him that formed it, why 
 '* hail: thou made me," or why haft thou ufed 
 nie *' thus ?" '* Hath not the Potter Power 
 ** over the Clay, of the fame Lump to make 
 ** one VeiTel unto Honour, and another unto 
 <« Difhonour ?" ** Let the Potiherd flrive 
 *' with the Potflierds of the Earth : but v/o 
 ** unto him that ftriveffc with his Maker." 
 " Is he a Man as thou art, that thou fliould- 
 ** eft anfwer him, and come together" or con- 
 tend with him *' in Judgment ?" '* Haft 
 ** thou an Arm like God? Canft thou 
 '* thunder with a Voice like him ?" ** Shall 
 " mortal Man be m.ore juft than God ? Shall 
 ** a Man be more pure than his Maker?" 
 '* Is it fit to fay to a King, thou art wicked? 
 ** And to Princes, ye are ungodly ? How 
 " m.uch lefs to him, that acccpeth not the 
 " Perfons of Princes, nor regardeth the Rich 
 *' more than the Poor." 
 
 Is it not much more fit to humble our- 
 felves under the Senfe of God's Difpleafure ; 
 
 to 
 
i86 SERMON VI. 
 
 to acknowledge the Juftice and the Mercy of 
 his Chaftifements ; to refign ourfelves with 
 Reverence and Submiflion to the unerring 
 Providence of God ; and to fay, even when 
 his Hand lies heavieft upon us, " righteous 
 *' art thou, O Lord, and true and upright 
 ** are thy Judgments ?" 
 
 Thus have I attempted to fliew, wherein 
 the Duty of Patience confifts ; what its 
 proper Work is -, how our Condud is to be 
 regulated by it, with Refped to ourfelves, 
 to our Brethren, and to our God. 
 
 I fhould now proceed in the fecond Place 
 to coniider, what Motives there are to induce 
 us to the Exercife of this Virtue ; and then 
 go on to lay down fome Rules for the Attain- 
 ment of it : but having not Time to difpatch 
 thefe Heads, I fhall not now enter upon 
 them, but defer them to another Oppor- 
 tunity. 
 
 SER. 
 
SERMON VII. 
 
 Luke XXI 19. 
 In your patience possess ye your 
 
 SOULS. 
 
 IN fpeaking to thefe Words of our blelTed 
 Saviour, (who by his Example as well 
 as by his Dodrine was the beft Teacher of 
 Patience which the World ever beheld) I 
 propofed to fhew, 
 
 Firft, what Patience is and wherein it con- 
 fifts. 
 
 Secondly, what Motives there are that may 
 induce us to the Practice of this Duty. 
 
 Thirdly, what thofe Rules and Methods 
 are by which this Virtue, this Art of Pati- 
 ence, 
 
i88 SERMON VII. 
 
 ence, if I may fo call it, may be moft effec- 
 tually acquired. 
 
 What Patience is, wherein it confifts, what 
 are the Effedls of it, how our Condu6t and 
 Demeanour are to be regulated by it, in Re- 
 lation to ourfelves, to our Brethren, and to 
 cur God : with what Conftancy and Steadi- 
 nefs of Mind we ought to bear thofe Cala- 
 mities which we cannot avoid ; with what 
 Meeknefs we ought to fuifer thofe Injuries 
 wherewith we are loaded by Men -, with what 
 cheerful Refignation of Mind we ought to 
 fubmit ourfelves to the Chaftifements of 
 God, puniihing us no more than we deferve, 
 or much lefs than we deferve for our Sins, 
 I have already fhewn. I proceed now in the 
 
 Second Place to propofe thofe Motives that 
 may be moft effectual to prevail with us to 
 the Exercife of this Duty. 
 
 The moll: important Motives to Patience 
 are to be well afTured. 
 
 I. That our Afflictions are willed or per- 
 flitted by God to befall us. 
 
 2. That 
 
SERMON VII. 189 
 
 2. That they are intended for our Good. 
 
 3. That they are inevitable. 
 
 4. That they are juft. 
 
 The firft Motive to Patience is to be well 
 afTured that all the Affli(flions we meet with 
 in this World are willed or permitted by 
 God to befall us. 
 
 That the Creator as he has an almighty 
 Power to create, fo hath he an unlimited Li- 
 berty of afflicting, or relieving, of preferving, 
 or deftroying what he has fo created : for he 
 created us for himfelf, and for his own Glory j 
 and however our "Want of Humility under 
 any Calamities may make us apt to murmur 
 at the wife Providence of God, and to dif- 
 pute the Reafonablenefs and Equity of his 
 Proceedings with his Creatures, that never- 
 thelefs do God what he will, he can do us 
 no Wrong J and that not only from his efien- 
 tial Goodnefs, whereby he is difpofed to do 
 Good to all his Creatures ; not only by Rea- 
 fon of his Self-Sufficiency for his own Hap- 
 pinefs, whereby he is exempted from any 
 Need, or Temptation to do us Injury : but 
 
 moreover. 
 
190 SERMON VIL 
 
 moreover, becaufe he hath no Manner of 
 Obligation to us ; and where there is no 
 Obh'gation there can be no Injuftice. 
 
 Thefe Confiderations often fuggefled to our 
 Thoughts, and duly weighed in our Minds, 
 will make us fenfible of the irrefiftible Power 
 and undeniable Right which God has over 
 all the Sons of Men, and of that loweft Sub- 
 miffion which is upon all Occafions due from 
 Mankind to him. 
 
 We fliall therefore be very careful of our 
 Behaviour under thofe Calamities, which 
 God for wife but unfearchable Reafons hath 
 thought fit to afRidt us with ; and fhall think 
 it our Duty and our Intereft, with an humble' 
 Refignation of our own Wills, entirely to 
 acquiefce in his. We fhall beware of re- 
 proaching unbounded Mercy with Severity, 
 and of charging; indefed:ible Holinefs with 
 the Imputation of Hardfliip and Wrong. 
 When we ferioufly confider that whatfoever 
 we enjoy upon Earth is the bountiful Gift of 
 Heaven ; that from thence we receive " our 
 ** Corn, our Wine, and our Oyl, our fruitful 
 *« Vines, and our Olive Branches round about 
 
 our 
 
SERMON Vir. 191 
 
 ** our Tables." Upon our parting with any of 
 thefe, we fhall be induced rather to thank 
 the Almighty, who hath permitted us to en- 
 joy them fo long ; than to repine at his Pro- 
 vidence becaufe he fufFcrs us not to enjoy 
 them any longer. If we heartily praifed God 
 for the many and fignal Benefits we receive 
 from him (as we certainly fhould do, were 
 we fully and conftantly perfuaded that they 
 did afTuredly come from him) we fliould 
 never reproach him for thofe, which after 
 long Enjoyment we return. 
 
 If we fincerely acknowledged, what in 
 Words we profefs to own, that he lends us 
 whatever we call ours, referving always the 
 fupreme Dominion and Right of difpofing of 
 it to himfelf, we ihould never murmur when 
 he called upon us for his own again. Or if 
 we fixed our Eyes and Thoughts upon the 
 Enjoyments he has left us, we (hould not 
 be impatient for the Lofs of thofe which he 
 has deprived us of. 
 
 If therefore he fufi^ers evil Men by Fraud 
 or Violence to defpoil us of our Goods ; we 
 fliall flill thank him for our Health and 
 
 Strength. 
 
192 S E R M O N Vir. 
 
 Strength. If we labour under the Infirmities 
 of Body, or the Weight of Years -, we fhall 
 blefs him for the Children that fupport our 
 Age : or if he bereaves us of our Children, 
 and lets us clofe their Eyes, who by the 
 Courfe of Nature fliould rather have clofed 
 ours; yet if he leaves us good and faithful 
 Friends, Friends that will teftify their Affec- 
 tion by their Concern for our Diftrefs, and 
 their Compaffion by their Affiftance of us 
 under it, and will fpeak comfortable Words 
 to us, and bear with our Weakneffes, and 
 minifter to our Relief, we fhall flill remember 
 his holy Name, and magnify him for his 
 great Mercies : or if he fhall deprive us of 
 thefe alfo, and leave us deftitute of all worldly 
 Comforts, and ftrip us as naked as we were 
 born; yet fo long as we ** know that our Re- 
 ** deemer liveth," and can lie down with Affu- 
 ranee " that he fiiall ftand at the latter Day 
 upon the Earth. Though he flay us, yet will 
 " we flill truft in him." 
 
 A fecond Motive to Patience under AfHic- 
 tions is, that (not being able to fearch into 
 
 the 
 
SERMON VII. 193 
 
 the deep and myfterious Counfels of God, 
 nor to diTcover the Ends and Purpofes which 
 our all-wife Creator has in afHicfting us, we 
 do not know but they may be for our good : 
 nay, that from the Manifeftation of his De- 
 iigns, which he in hi^ Word has made unto 
 us) we have good Reafons to be perfuaded 
 that they are always by him intended for, 
 and by a careful Management on our Parts, 
 may always be fubfervient to our Good. 
 
 There is no Man that is born into the 
 World, but is born to fufFer more or lefs ; 
 and the Sufferings of fome Men do fo much 
 over-balance their Enjoyments, that if their 
 Hopes were confined to this World, it were 
 better for them not to have been born : but 
 iince our Expe(flations reach farther into 
 another World, it is not only our Advantage 
 to have been born, but alfo to fufFer : and 
 that 
 
 Firft, as Afflidlions are a Trial of our 
 
 Faith, whereby we may difcover, whether 
 
 we are indeed raofl firmly perfuaded of thofe 
 
 N Truths, 
 
194 SERMON VIL 
 
 Truths, which with our Lips we conflantly 
 profefs to believe. 
 
 For he, who ftedfaftly believes another 
 Life after this, and is undoubtedly aflured 
 of future Happinefs upon the Performance 
 of his Duty, will ha\x his Mind fo taken 
 up with that comfortable and joyful Prof- 
 ped:, that he will leave but little Room for 
 thofe Crofles, he meets with here, to make 
 any deep or lafting Impreffion upon him. 
 He that believes there is a Reward referved 
 for the righteous ; a Blifs more exquifite, 
 more durable, more compleat than any 
 Good upon Earth ; which cannot be taken 
 away, cannot be interrupted, cannot be fo 
 much as intermitted ; which, contrary to 
 all earthly Pleafures, fhall be greater in En- 
 joyment or PofTeffion than it was in Expec- 
 tation ; and which fhall always go on to 
 pleafe, and fhall fatisfy without fatiating, 
 muft have but a mean Notion of, and con- 
 fequently muft be but little affeded with all 
 worldly Enjoyments. The PolTefTion of thefe 
 will not elate his Spirits, nor the lofs thereof 
 fink them immoderately. That Good, in 
 
 which 
 
SERMON VII. 195 
 
 which he finds To many excellent Qualities, 
 which are not to be found in any Thing 
 which this World affords, will much cheapen 
 the Value of thefe earthly Bleffings -, and 
 whilfh he is fecure of that ineflimable Re- 
 verfion, all prefent Evils will appear tolera- 
 ble to him. 
 
 This one fingle Thought is the fureft Re- 
 fuge for an affli(5ted Soul to fly unto ; and 
 one would think there fliould be nothing 
 but the Doubt of this could make it con- 
 tinue to be afflicted. It is but reflecfting 
 upon our future Hopes to give us prefent 
 Eafe ; that what we fuffer is but tranfient ; 
 that what we fhall be rewarded with will 
 be eternal : for certainly we can never re- 
 pine at the fcanty Proportion of Pleafure 
 which is meafured out to us here, whilfl we 
 remember and think of that Place, where 
 there ** is Fulnefs of Joy." 
 
 But becaufe the Profpedl of a future Life 
 can be comfortable to thofe only who do 
 not doubt of their being happy in it ; and 
 becaufe none can have a rational and well- 
 grounded AfTurance of their being happy in 
 N 2 another 
 
196 SERMON VII. 
 
 another World, but thofe who have led a 
 virtuous and godly Life here, it will make 
 us more fenfible of the Benefit of Afflidlions 
 to reflect upon 
 
 A fecond Advantage arifing from them, as 
 they do highly promote our Virtue. 
 
 For a Courfe of Life altogether eafy and 
 uninterrupted by any Misfortunes, is apt to 
 betray us into a dangerous Security. To be 
 free from the Indifpofitions of Body which 
 others undergo ; to be exempt from the 
 Loires- which our Neighbour fuftains ; not 
 to meet with any of thofe Difappointments 
 which all who are about us meet with, is 
 apt to make us too inconfiderate of the fu- 
 ture, and too much taken up with the pre- 
 fent 'y too proud, and too carelefs ; too far 
 prefuming upon our own Strength, and too 
 little fenfible of our Dependance. Whereas 
 fome feafonable Afflictions would put us in 
 Mind of our Mortality, and fhould the Al- 
 mighty ftretch out his Hand againft us, we 
 fhould quickly ** know ourfelves to be but 
 « Men." 
 
 In 
 
SERMON VII. 197 
 
 In this Cafe therefore we are not to look 
 upon the Afflidtions which God Almighty 
 is pleafed to vifit us withal, as the Refult 
 of his Wrath, but as the Eife6t of his Mercys 
 and confequently we ought to be fo far from 
 repining at them, that we fhould unfeign- 
 edly thank him, that he hath been pleafed 
 of his gracious Goodnefs to choofe this Way 
 of making a fenfible Impreffion upon the 
 Stubbornefs of our Hearts, thereby to bring 
 us more effedually to Repentance. 
 
 A third Motive to Patience under Afflic- 
 tions is, that we cannot avoid the Calamities 
 which God Almighty is pleafed to bring 
 upon us ; they are the fecret and irrefiftible 
 Determinations of his Will ; and as we have 
 not Wifdom enough to forefee, or to pre- 
 vent what is like to befall us ; fo neither 
 have we Power fufficient to remove or fhake 
 off, v/hat we find fits uneafy upon us. It is 
 moft advifcible therefore to reft fatisfied 
 with our Condition however deplorable it 
 may appear, not only becaufe it pleafed cur 
 Maker to bring us into it j not only becaufe 
 N 3 it 
 
198 SERMON VII. 
 
 it may probably tend to our Advantage, but 
 becaufe we cannot help ourfelves. 
 
 For whatever we enjoy in this World, 
 however pleafant and ufeful to us, being not 
 properly our own, becaufe neither is it of 
 our own procuring, or in our own Power to 
 difpofe of: and the Truth of this being 
 verified, by all that ever befell the Sons and 
 Daughters of Affliction, we cannot but be 
 convinced of the extreme Folly of Impa- 
 tience, fmce we muft needs know, that ** the 
 *' Lord is King, be the Earth never fo un- 
 ** quiet 3" that our vain, fruitlefs, impotent 
 Struglings may provoke that almighty Power 
 which we are fure never to fubdue ; that the 
 Yoke v/ill not fit more eafy upon our Necks, 
 by our inefFedlual Endeavours to fhake it 
 off; but that the more fretful we are, the 
 more we fhall be galled, and fhall increafe 
 our Burden by not bearing patiently, that 
 which in itfelf, and v^ith the Strength which 
 God v/ould be ready, if afked, to endue us 
 with, would be fupportable to us. 
 
 In the fourth and laft Place it will be 
 another proper Inducement to Patience, for 
 
 us 
 
SERMON VIL 199 
 
 us to confider, that the Afflidions which 
 are brought upon us are juft, and what our 
 frequent Provocations of the Almighty do 
 highly deferve. 
 
 He who reflects how oft he has been guilty 
 of thofe Sins which God detefts, and has 
 peremptorily forbidden; how oft he has neg- 
 leded thofe Duties which God delights in, 
 and ha^ with great Earneftnefs enjoined. 
 He who looks back upon his wilful delibe- 
 rate CommifTion of the one, and his fre- 
 quent fupine Negledt of the other. He 
 who confiders how eafily he has complied 
 with the leafl Temptations to be wicked, 
 and how obflinately he has refifted the moll: 
 powerful Motions of the Spirit of Grace 
 difpoling him to Holinefs and Virtue. He 
 who compares his numberlefs bad Adiions 
 with his few good ones, and finds upon 
 the Comparifon, fuch Aggravations in thofe 
 as render them highly deferving of Punifh- 
 ment, and fuch Abatements in thefe that 
 they rather want to be excufed, than merit 
 to be rewarded. He who makes thefe Re- 
 fledions which are very obvious and proper 
 N 4 to 
 
200 SERMON VII. 
 
 to be made, will not only be fatisfied, that 
 G o D is righteous in the Judgments he in- 
 flids upon him; but will alfo acknov/ledge, 
 that his Offences both in their Number and 
 in their Nature do mightily exceed his Af- 
 flidions. 
 
 And if he carries this Confideration a 
 little farther, and calls to Mind, how formal 
 and partial his Confeffions of his Sins have 
 been ; how infmcere his Repentance ; how 
 unfteady his Refolutions of Amendment j 
 how weak his Endeavours towards a better 
 Life ; how frequent and fcandalous his Re- 
 lapfes to his former vicious Courfes, he 
 will not complain, when he is gently af- 
 flidled, but will admire that he is not utterly 
 deflroyed. " Why then fhould a living Man 
 ** complain ? A Man for the Punifhment 
 <* of his Sins ?" 
 
 Having thus far confidered the moll im- 
 portant Motives to induce us to be patient 
 under Afflidtions : I (hall proceed to lay down 
 fome Rules as proper to be obferved in order 
 to the Attainment of Patience. 
 
 The 
 
SERMON VII. 201 
 
 The iirft is, to exped that Afflictions will 
 fometime or other befall us. We know our 
 State and Condition in this World. What 
 we place any Part of our Happinefs in here, 
 is of very uncertain Continuance to us. For- 
 tune cannot raife us fo high, but Envy and 
 Malice will reach us. Riches, which Men 
 fo eagerly purfue, *' make themfelves Wings 
 ** and fly away." Health, and Vigour, and 
 Beauty, if for a Seafon they efcape the evil 
 Accidents that await them, muft fuffer a 
 natural Decay. Friends are not always faith- 
 ful, nor Children always obedient ; and the 
 moil faithful and moil obedient are mortal. 
 
 If then in the midil of our Profperity we 
 would entertain thefe Thoughts, and as it 
 were anticipate what we conceive would be 
 grievous to us, and make it familiar to our 
 Imaginations (not to deflroy the Senfe of 
 providential Bleflings, but only to regulate 
 our Affedions about them i) the Sharpnefs 
 cf every Calamity would be fo far at leafl: 
 abated, that we fliould not be furprifed into 
 any unmanly, or unchriftian Behaviour under 
 
 it. 
 
202 SERMON VII. 
 
 it. Reafon and Religion would feafonably 
 ftep into our Affiflance, and moderate that 
 Grief which human Infirmity makes us lia- 
 ble to. 
 
 But if (we will not thus fortify ourfelves 
 againft all thefe evil Impreffions, we fliall 
 be every Moment unhappy. And if) inftead 
 of this we will go on to fill our Hearts with 
 Mirth and to prove them with Joy ; care- 
 lelTly to rely upon the prefent without any 
 Thoughts of the future ; and value what we 
 polTefs or hope for, not only above its pro- 
 per Value, but above thofe Things that are 
 ineftimable ; we muft not think that the 
 Force of any Arguments, or the Application 
 of any well-chofen moral Reflexions, or any 
 appofite References to the highefl Authority 
 that can be named, even to the Oracles of 
 God, will be able to reftrain and govern that 
 Paffion which a Difappointment in any of 
 thefe Things will excite in us. Though 
 perhaps when the Cafe was not our own, 
 we could "with our Words, have upholden 
 ** him that was falling, and have flrength- 
 " ened the feeble Knees. But now is it come 
 
 " upon 
 
SERMON VII. 203 
 
 *' upon us, and we faint; it touches us, 
 «* we are troubled." 
 
 The Mind mufi: therefore be prepared be- 
 fore it be opprefled, and expe(5l the evil Day 
 in order to weaken its Influence. For no 
 Paffion when worked up to an exceffive 
 Height will condefcend to hear either what 
 Reafon, or what Religion have to ofi^er. 
 And Time only then, muft v*^ork that Cure 
 which Reafon and R^eligion ihould have 
 done : when a Man cannot fo properly be 
 fiid to have exercifed his Patience as to have 
 forgot his Afflidlion. 
 
 As it will very much contribute to our 
 Patience j to expefl our Portion of the evil 
 Things of this Life before they happen, fo 
 will it. 
 
 Secondly, to confider of what Nature 
 thofe evil Things are which do happen. 
 
 As Providence doth frequently for wife 
 and good reafon s afflid us, fo may we fome- 
 times for no Reafon at all afflid: ourfelves. 
 Many Accidents befall us which have not 
 that Malignity in them which they appear 
 
 to 
 
204 SERMON VII. 
 
 to have. Many that have at firft View the 
 appearance of Evil, upon further Examina- 
 tion are found to be ufeful to us. And Men, 
 through a wrong Apprehenfion, have often 
 been impatient at an Event, that hath proved 
 to be the mofl profperous that could happen 
 to them. 
 
 It will therefore become every Man that 
 would keep his Temper even and undif- 
 turbed to confider the Nature of what he 
 apprehends to be a Calamity^ and the Cir- 
 cumstances with which it is attended, before 
 he fuiTers himfelf to be tranfported by it : 
 and fee in what Refped:, and in what Degree 
 it is really hurtful to him ; as aifo whether, 
 if in fome Refpedts it be hurtful, it may 
 not in others be beneficial ; and then alfo, 
 whether the Hurt or the Service it is like to 
 do us be the greater. He that is fallen from 
 a high Station, may yet be lefs perplexed 
 and more fecure. He who is deprived of 
 the means of Charity and Beneficence, is fure 
 that God will accept of his Will to have 
 performed thofe Duties if he had been able. 
 What Value we may feem to lofe on Ac- 
 count 
 
SERMON VII. 205 
 
 count of any Blemifhes or Defers that de- 
 bafe the outward Form, we may reftore and 
 Tupply to ourfelves by the Exercife of thofe 
 Virtues which adorn the Mind. And the 
 Lofs even of thofe Objeds of our Love who 
 were moil dear to us, is of this Ufe, to ex- 
 cite us to the Imitation of their excellent 
 Qualities for which we loved them, and to 
 reconcile to us the Thoughts of leaving this 
 V/orld without Reluaance, in order to be 
 with them, without whom we can no longer 
 be eafy or happy. 
 
 The Circumftances alfo of the Calamities 
 that befall us muft be confidered by us. Is 
 the Lofs we fulbin retrievable, or is it not r 
 If it be not ; if we Ihall never be able to 
 compafs our fond Wiflies, but fnall hurt 
 ourfelves <' why art thou fo heavy O my 
 '' Soul, and why art thou fo difquieted within 
 '' me." If it be, it is furely more likely to 
 be fo by the Exercife of that Reafon, and 
 Judgment, and Forefight, and Induflry, and 
 Dexterity, which the cool and calm alone 
 can freely ufe, than by that Tranfport, that 
 Violence of Paffion which makes all thefe 
 
 Faculties 
 
2o6 S^E R M O N VII. 
 
 Faculties ufelefs to us, and fo prevents the 
 Remedy we feek. 
 
 Again, is what we fufrer, a common, or 
 an uncommon Afflidion ? If the former, 
 let us confider what a Multitude of Compa- 
 nions we have in our Misfortunes : as alfo 
 how little afied:ed we were ufed to be with 
 the Calamities we now bewail, when it was 
 the Lot of others to endure them. If the 
 latter, let us turn our Eyes towards thofe 
 whofe Wifdom and Courage we have ad- 
 mired, and fee with what Firmnefs and Con- 
 ftancy and pious Refignation they have en- 
 dured as great, or greater Evils than we 
 fuffer, and from thence acknowledge that it 
 is as much below the Dignity of human 
 Nature to fmk under its Affli<5lions, as it is 
 neceflary to its Condition to feel them. 
 
 Again, many of our Affli(ftions are brought 
 upon us by our Enemies, and many we create 
 to ourfelves. If we too much regret the 
 Calamities which are brought upon us by 
 our Enemies, we only make ourfelves un- 
 happy to affift them in their Defigns upon 
 us, and to fecond that Malice at which we 
 
 repine. 
 
SERMON VII. 207 
 
 repine. If we complain of the Sorrows we 
 create to ourfelves, we are at once imprudent 
 and iinjufl. And it would much better be- 
 come us to make our former Mifcarriages the 
 Ground of our future Difcretion, and to re- 
 gulate our unruly and corrupt Aifedions, the 
 true Caufe bf our Diflrefs, than lament our 
 Diftrefs the known and confelTed Eifed of 
 them. Let us but regulate our Defires, our 
 Self-Love, our Pride, and our Envy, and 
 all Conditions will be eaiier to us. 
 
 For do we not perceive that in Propor- 
 tion to our Defire of obtaining Things in- 
 nocent and warrantable, will be our Unea- 
 finefs if we do not obtain them -, and that 
 if we overvalue what we polTefs we fhall be 
 tormented with the Fear of lofing it, and 
 with inconfolablenefs at the Lofs of it. And 
 that in Things criminal and immoral, the 
 Lofs of Eftate, of Health, of Reputation, 
 of Virtue, attend our eager Purfuits. And 
 that in Things innocent our Defires muft 
 be moderated, and in Things criminal fub- 
 dued, unlefs we will be every Moment un- 
 happy. 
 
 Do 
 
2o8 SERMON Vir. 
 
 Do we not perceive that the immoderate 
 Love of ourlelves is apt to reprefent our 
 Calamities greater than they are, and that, 
 from hence, either to move Compaflion or 
 excufe Impatience, we appeal to Mankind 
 for their Confent and Allowance that what 
 we fuifer equally with others, is ilill greater 
 when we, than when they fuffer it: *' be- 
 '* hold and fee, if there be any Sorrow like 
 ** unto my Sorrow." 
 
 And again, is it not evident that our 
 Pride reprefents the AiHidions that befall us 
 as altogether undeferved. We firfl arrogate 
 more Merit to ourfelves than we really have, 
 and then are furprifed and ruffled at every 
 Event that feejus to derogate from it. From 
 hence any Mifreprefentation of our Cha- 
 rad:er, or Oppofition to our Meafures, or 
 Difappointment in our Aims, becomes in- 
 fupportable to us. Want of Deference to 
 our Judgments, or of Submiffion to our 
 Power ; Contempt of our Perfon, or Ne- 
 g]e{i of our Virtues, makes us peevifh and 
 fretful, weary of ourfelves, and tailelefs of 
 
 every 
 
SERMON VII. 209 
 
 every Thing that fhould be agreeable to us 
 in others. 
 
 And laftly, do we not fee how Envy com- 
 pares our own Condition with that of our 
 Neighbours to our great Difadvantage : how 
 another's fuppofed Profperity afflids us : hov/ 
 his Health compared with our Infirmities, 
 his Affluence with our Poverty, his Honour 
 with our Difgrace makes us impatient in that 
 State, which of itfelf is not intolerable. 
 How reafonable this is will foon appear, if 
 we confider that there are many whom we 
 efteem extremely happy, and who feem " not 
 ** to come into Misfortune like other Men j" 
 who have yet many fecret Prefiures, and per- 
 haps greater than what we endure, which 
 however hid from us, are fliarply felt by 
 themfelves. So that fometimes we envy thofe 
 whom we fhould pity, and becaufe they 
 have not a dark, gloomy, fevere, dejeded 
 Countenance, are apt to think that " all is 
 ** well" and that there " is Peace in that 
 ** Breaft," when perhaps '* there is no Peace." 
 
 But thirdly, another Method of becoming 
 O patient 
 
210 SERMON VII. 
 
 patient under Afflidions is a virtuous and re- 
 ligious Life. 
 
 Neither Philofophy nor Religion can raife 
 our Minds above the Senfe of Pain or Grief: 
 and it is not of Credit or Service to either, to 
 attribute that to them which they do not 
 effed: ; for it makes Men rather doubt of their 
 Efficacy, even v^here they certainly operate 
 very pov^^erfully. Though therefore a Life of 
 Holinefs and Virtue v^^ill not make us infenfi- 
 ble of our Affli(5tions, yet the Confideration of 
 having led fuch a Life will be fo full of 
 Comfort, as in a great Meafure to Icflen the 
 Weight and Preflure of them. And we can- 
 not be furnifhed with better Materials to ba- 
 lance the CrofTes we fhall meet with here, 
 than the grateful Refledlions we fhall have, 
 upon the Conquefts we have gained over the 
 fundry Temptations that have alTaulted us, 
 and upon the many good Deeds we have 
 done. 
 
 Prudent Oeconomifts lay up fome Portion of 
 their worldly Subftance to fupport themfelves 
 under thofe evil Accidents, which in com- 
 mon Life may happen to them j and religious 
 
 Wifdom 
 
SERMON VII. 211 
 
 Wifdom will prompt us to become rich in 
 good Works, that out of fuch valuable and 
 delightful Treafurc, we may relieve our af- 
 flicted Minds in Time of Need. 
 
 To have fupported the weak, to have 
 helped the friendlefs, to have refcued the 
 opprefTed, to have inflrudted the ignorant, to 
 have converted a Sinner, to have been any 
 ways inftrumental to the Happinefs and Vir- 
 tue of any of our fellow Chriftians will be 
 fo many Cordials to our drooping Spirits in 
 the Day of our Adverfity j and will alleviate 
 at leaft, what they cannot perfedly cure. 
 
 Whereas if the Mind is not at eafe, every 
 Thing elfe will be uneafy to us. If we are 
 not pleafed with ourfelves, we fhall be dif- 
 fatisfied with our Condition. When a Man 
 fhall fly for Refuge to his own Breaft, and on 
 feeing all his Life pafl faithfully reprefented 
 to him, can find no Comfort there, all other 
 Comforts will be but fallacious and deceitful. 
 The Comforter that fliould relieve his Soul 
 is far from him. His Confcience is another 
 Afflidlon to him and that the foreil. " A 
 ** wounded Spirit who can bear ?" . 
 
 O 2 The 
 
212 SERMON VII. 
 
 The lall Method I fliall mention of ar- 
 riving at fuch a Meafure of Patience under 
 AfHi(5tions as fliall be accepted with God, is 
 to fupplicate him who only can give it, to 
 endue us with it. 
 
 He who orders them, and that for our 
 Good, beft knows when they fhall have an- 
 fwered that End, and when it is proper we 
 ftiould be releafed from them. When there- 
 fore there fhall ** be given us any of thefe 
 " Thorns in the Flefh," any of thefe ** Mef- 
 •* fengers of Satan to buffet us, lefl we fhould 
 ** be exalted above Meafure." Let us earneftly 
 ** befeech him that they may depart from 
 " us," or at leaft, that his " Grace may be 
 ** fufhcient for us :" that if the embittered 
 ** Cup may not pafs away from us except we 
 " drink it, his Will may be done ;" that he 
 would fandify our Afflictions to us, and make 
 them produce that fmcere Repentance, thofe 
 efFedual Refolutions of Amendment that ex- 
 emplary Conftancy, and that jufl Acknow- 
 ledgment of his Love towards us in thus 
 dealing with us as Sons, which he intended 
 
 by 
 
SERMON VII. 213 
 
 by them. Let us humbly entreat him that 
 the Pains we feel may not any way move us 
 to offend him, by murmuring at thefe his 
 fevere Difpenfations, or by defpairing of his 
 Goodnefs in the Return of the Light of his 
 Countenance upon us. 
 
 And whilft we acknowledge our Sufferings 
 to be a juft Recompence of our evil Deeds; 
 let us beg of him to look upon them as a 
 Recompence with which he will be fatisfied, 
 that we may through the Mercy and the 
 Merits of our Saviour, be exempt from any 
 future Punifhment for them. 
 
 Laftly, let us particularly, and mod ear- 
 neftly beg of God, that in that extreme and 
 difficult Conflidl which we muff all one 
 Time have with the '' Laft Enemy that (hall 
 ** be deftroyed," when the " fnares of Death 
 ** fhall compafs us round about, and the 
 ** Pains of Hell get hold upon us, he would 
 " fo ffrengthen us in the inward Man by the 
 ** Power of his Might, as to make us more 
 «* than Conquerors through him that loveth 
 *' us : that our Souls being efcaped, as a 
 O 3 «' Bird 
 
214 SERMON VII. 
 
 " Bird out of the Snare of the Fowler,'* 
 may take their Flight towards the blifsful 
 Manlions above, and there mixing with that 
 heavenly Choir, may joyfully fing this rap- 
 turous and triumphant Song, " the fnare is 
 •« broken and we are delivered." 
 
 SER. 
 
SERMON VIII, 
 
 Gal. VI. 9. 
 
 And let us not be weary in well 
 doing; for, in due Season, we 
 shall reap, if we faint not. 
 
 FROM thefe Words I fliall difcourfe to 
 you concerning the Duty of Perfeve- 
 rance. And endeavour to Ihew, 
 
 1. What Perfeverance is. 
 
 2. What Motives we have to it. 
 
 3. By what Rules we may befl fucceed in 
 the Pradlicc of it. 
 
 I. I fhall endeavour to fliew what Perfe« 
 verance is. 
 
 O 4 - Pa t ienc e — 
 
2i6 SERMON VIII. 
 
 Perfeverance may be confidered either ab- 
 folutely and in itfelf ; or relatively in refped: 
 to the Frailties of our Nature. 
 
 Perfeverance confidered abfolutely and in 
 itfelf, is a firm, fleady, and uninterrupted 
 Continuance in our chriftian Duty. 
 
 This Definition of it I rather choofe, than 
 that common one of the Schools, viz. a Con- 
 tinuance in good Works as long as it is ne- 
 celTary. Becaufe a Continuance in our Duty 
 ddth more clearly imply the avoiding of Sin, 
 which is an eflential Part of Perfeverance, 
 than a Continuance in good Works doth. 
 And the Limitation, as long as it is necef- 
 fary, is plainly fuperfiuous ; becaufe thofe 
 Works which were before good, when they 
 ceafe to be neceifary, ceafe alfo to be good. 
 As, for inftance, if a Man fhould exercife 
 Abftinence to the. Prejudice of his Health ; 
 or Charity to the impoverihing his Family, 
 or Piety to the Neglect of his Employment ; 
 thefe Exercifes would be fo far from being a 
 Performance of his Duty, that they would 
 be a very criminal Breach of it. 
 
 There 
 
SERMON VIII. 217 
 
 There are Refemblances of this Duty 
 which may millead us. Now, to fliew the 
 difference between the falfe Perfeverance and 
 the true, there will be Occafion for no other 
 Diftindlions than thofe general ones which, 
 are between all chriftian Virtues, and thofe 
 which only appear fuch. 
 
 The firfl: is, that we mufl continue in the 
 Exercife of this Duty with Faith. For a 
 Man who will rather forfeit his Life, than 
 renounce his Religion, if he be excited 
 thereto out of Vanity, or Obftinacy, or any 
 other Motive than that of a firm Belief that 
 he (hall be rewarded hereafter for fo doing, 
 will deferve the Name rather of a Hero, than 
 of a Martyr. 
 
 The fecond is, that we mufl: continue in 
 the Practice of it with Sincerity. For he 
 who perfifls all his Life, in the exterior Ex- 
 ercife of a formal Devotion for no other Rea^ 
 fon but becaufe Decency, or Cuflom, or In- 
 terefl require it, hath more in him of the 
 Hypocrite than of the Saint. 
 
 The 
 
2i8 SERMON VIII. 
 
 The third is, that we muft go on in the 
 Performance of this chriftian Duty, in Obe- 
 dience to the Law of God. For he who 
 fhall continue in the Exercife of his Charity 
 out of Pity, Tendernefs, or Inclination, and 
 not in Compliance with the Commands of 
 the great Lawgiver, may be reckoned rather 
 a good-natured Man than a Chriftian. 
 
 He then who would truly perfevere muft 
 adt upon thefe three Principles ; and this, 
 not only in the Purfuit of what is good, but 
 in the Avoiding alfo what is evil. 
 
 Thus, if we would perform the Duty of 
 chriftian Perfeverance in its utmoft Latitude 
 and Extent, we muft be deaf to our own ill 
 Defires however importunate, till we hate 
 the very Things we before defired ; and we 
 muft conquer our wrong Averfions however 
 inveterate, till we love the very Things we 
 were formerly averfe to. Nor muft the Ap- 
 prehenfion of Pain, or Lofs, or Shame induce 
 us to a Compliance with any Thing which 
 we know to be finful, or make us defert the 
 Truth, or the Duty which we acknowledge 
 we ought zealoufly to maintain. 
 
 True 
 
SERMON VIII. 219 
 
 True indeed is that which is fpoken of 
 Wifdom, i. e. Virtue, that " her Ways are 
 '* Ways of Pleafantnefs, and all her Paths 
 ** are Peace :" but this is true rather with 
 refpedt to the Proficients in Virtue, than to 
 thofe who are iirft entering upon a virtuous 
 Courfe of Life. For thofe who have ftrong 
 Paffions to fubdue, who have numerous Temp- 
 tations to refift, will find that her Ways are 
 Ways of Difficulty, that her Paths are full 
 of Danger, and that therefore there will be 
 much need of our fortifying ourfelves with 
 Patience and Courage to fupport us under 
 thefe Difficulties, with Prudence and Cir- 
 cumfpedion to avoid thefe Dangers; which 
 leads me to confider. 
 
 Secondly, what Perfeverance is in refped 
 to the Frailties of our Nature. 
 
 For fince there is no Perfedion among 
 the beft of the Sons of Men : fince the ut- 
 moft we can do is to endeavour after it, 
 without attaining it, till we come to the 
 Place where alone the Spirits even of juft 
 Men are made perfedl : fince for this Rea- 
 
 fon. 
 
220 SERMON VIII. 
 
 fon, our Saviour became a Propitiation for 
 our Sins, for which he is alfo an Advocate v^ith 
 the Father. We may conclude it abfolutely 
 impoffible for us to avoid fmning fo long as 
 we live here, and that if we fay we have no 
 Sin, or Hope to perfevere in the Performance 
 of our Duty without the Commiffion of any 
 the leafl: Sin, we fhall deceive ourfelves. 
 
 However, fmce it hath pleafed God Al- 
 mighty to accept of fuch an Obedience, as 
 with thefe Infirmities about us we are able 
 to perform : I fhall endeavour to (liew what 
 thofe Sins are, which do not render us inex- 
 cufable, and are not inconfiftent with the 
 Duty of Perfeverance. 
 
 And thefe I take to be Sins of Ignorance, 
 Sins of Inadvertence, and Sins of mere Frailty. 
 ^ Ignorance may be either of the letter of 
 the Law, or of the Extent, Senfe, and Ap- 
 plication of the Law. 
 
 Ignorance of the letter of the Law excufes" 
 thofe, who, either through Want of Oppor-" 
 tunity to enquire about it, or Want of Ca- 
 pacity to underftand it, are not able to inform 
 themfelves aright ; and provided they are 
 
 forry 
 
SERMON VIII. 221 
 
 forry when they come to know they have 
 tranfgrefled it, the Ignorance of their Duty 
 will make the Omiffion of it not imputable 
 to them. 
 
 Ignorance of the Extent, Senfe, and Ap- 
 plication of the Law may alfo render an Ac- 
 tion excufable. For fome Adions not being 
 altogether forbidden but only certain Degrees 
 of them, to wit, fuch as fall (hon of or ex- 
 ceed the Virtue which is converfant about 
 them. Other Acftions being fully commanded, 
 but admitting of Variety of Exceptions. 
 Others again being commanded by one Law, 
 and feeming in fome Cafes to be overruled 
 by the Injundions of another, make it dif- 
 ficult if not impoflible, even for the learned 
 to know their Duty in all Cafes of this 
 Nature. 
 
 Thus for Inftance, though we know that 
 Temperance is commanded, yet is it difficult 
 to fix precifely the certain Bounds within 
 which this Virtue is included, and beyond 
 which it becomes Intemperance. For, be- 
 fides the Similitude there is between Virtue 
 and Vice in the confines of Virtue, Tem- 
 perance 
 
222 SERMON VIII. 
 
 perance is a different Thing in different Per- 
 fons, and in the fame Perfon at different 
 Times. And therefore, though we may err 
 in many Cafes about the juft Extent -of our 
 Duty, yet fuch Miftake can hardly be fuppo- 
 fed to interrupt our Perfeverance. 
 
 Thus again, we are commanded to ** fpeak 
 " evil of no Man j" which Precept admits of 
 various Exceptions. There are many whofe 
 Vices ought to be made known to prevent 
 the Mifchief they may do under the Difguife 
 of a good Name : but it being hard to de- 
 termine nicely how far we may proceed herein 
 without Breach of Charity, it is probable, 
 we may be fometimes ignorantly cenforious, 
 which yet we ihall not find to be of fuch a 
 Nature as to interrupt our Perfeverance. 
 
 And as Sins of Ignorance do not interrupt 
 our Perfeverance, fo neither do Sins of Inad- 
 vertence. For though a Man may know 
 that fuch an Action is wrong, yet is it im- 
 poffible for hini aUvays to keep that guard 
 upon himfelf as to be able to reprefent the 
 Evil of it to his Mind, before he commits 
 it. But he will inevitably be diverted by 
 
 Multi- 
 
SERMON VIIL 223 
 
 Multiplicity of Bufinefs, by Indifpofition of 
 Body, by Wearinefs ariling from Intenfenefs 
 of Thought, by a fudden Surprife, or by the 
 Strength of his Paffions. 
 
 Thus the meekeft Men upon Earth will 
 not be always able to forbear refenting cer- 
 tain Injuries, which, being attended with 
 the Vexatious Circumftances of Contempt, 
 Infolence, and Ingratitude, feem contrived 
 on Purpofe to provoke j who yet, if they 
 ** let not the Sun go down in their wrath," 
 may fafely be faid to perfcvere. 
 
 Thus Men of the tirmeft Faith, and the 
 flrongeft Reafon, i\'ill fometimes under fe- 
 vere Afflidions, appear very much tranfported 
 with Grief, and throw out Expreffions that 
 may feem to carry with them an Air of un- 
 warrantable Difcontent -, who yet, fo long as 
 they do not indeed diftruft the Almighty, 
 nor refledl upon his Providence, nor murmur 
 at thefe his Difpenfations, may alfo be faid 
 to perfevere. And we fhall be in the wrong, 
 if ** we imagine to reprove Words, and the 
 " Speeches of one that is defperate, which 
 ** are as wind ;" will prove that *' there is 
 
 " Iniquity 
 
224 SERMON VIII. 
 
 « Iniquity in our Tongue," or real Guilt in 
 our Heart. 
 
 There was not a greater Inftance of Inad- 
 vertence occafioned by the above-mentioned 
 Caufe of it, than holy Job, nor yet a greater 
 Inftance of Perfeverance. 
 
 For if the Devil was permitted fo to order 
 it, that he fliould not be prepared by any 
 Degrees of Mifery, but that all his Cala- 
 mities fhould befall him at once, Ihall we 
 think that he forfeited his Virtue, becaufe 
 *« he rent his Mantle ?" 
 
 If the Devil was fufFered to *« touch his 
 " bone and his flefh," {hall we think that he 
 forfeited his Virtue, becaufe his " Strength 
 *' was not the Strength of Stones, or his 
 '* flefh of Brafs ?" 
 
 And if to complain and expoilulate was a 
 Vent for his extreme Grief, and an Eafe un- 
 der his fore Affliction, we muft not think 
 that he forfeited his Virtue, becaufe he fome- 
 times ** fpoke in the Anguifli of his Spirit," 
 becaufe he fometimes ** complained in the 
 ** Bitternefs of his Soul." 
 
 And 
 
SERMON VIII. 225 
 
 And the reafon why thefe Sins either of 
 Ignorance or Inadvertence do not interrupt 
 our Virtue is plain. For firft, they are una- 
 voidable, and what is not in the Power of 
 frail Man to avoid, is not confident with the 
 Goodnefs, Mercy, or Truth of God to im- 
 pute. Secondly, it is only Intention and 
 Choice that conftitute the Sin j and as it is 
 impoffible for any Man to intend and choofe 
 the III he doth not know, fo is it impoffible 
 for him to intend or choofe the 111 he doth 
 not confider. And thirdly, not being Pre- 
 fumptuous Sins, they do not contracft that 
 Obduracy which hinders Repentance ; and if 
 a Man immediately repents of the Sins he 
 doth not prefumptuoufly commit, we have 
 Reafon to believe that he performs an accep- 
 table Perfeverance. 
 
 And as Sins of Ignorance, which better 
 Inftrudlion may in part prevent, and Sins of 
 Inadvertence which greater Experience may 
 in fome Meafure enable us to provide againft, 
 do not interrupt our Perfeverance, fo much 
 lefs do Sins of mere Frailty, which the bed 
 P Men 
 
226 SERMON VIII. 
 
 Men in the World are at no Time lecure 
 they fhall avoid. 
 
 Thus the greateft Proficient in Piety will 
 not always be able to exclude thofe idle 
 Thoughts that prefent themfelves to him, 
 even upon the moll: folemn Occafions ; nor 
 entirely to fupprefs thofe unruly Appetites 
 and Paflions that intrude upon him, and aim 
 to raife a Tumult in his Breaft ; yet, if he 
 neither indulges the one, nor gratifies the 
 other, we are fure that he perfeveres. 
 
 The Subftance of the whole which hath 
 been faid, is this. If a Man really defigns an 
 entire Obedience through the whole Courfe 
 of his Life 5 if he makes the Glory of God, 
 and the fulfilling of his Will his chief Aim; 
 if in a Word, he ufes his utmofl Endeavours 
 to continue in his Duty nptwithftanding the 
 many Temptations he Ihall meet with to in- 
 terrupt it, let his Failings be as great and as 
 numerous as they will, he may flill be faid 
 to perfevere. For though Perfeverance con- 
 fidered abfolutely and in itfelf, includes in 
 the Notion of it, a conftant and uninterrupted 
 Continuance in our Duty, without doing any 
 
 Thing 
 
S ]p R M O N VIII. 227 
 
 Thing which is evil, or omitting any Thing 
 which is good : yet Perfeverance, confidered 
 relatively and with Regard to the Frailties 
 of our Nature, confifts in a fincere, and con- 
 ftant Endeavour after an univerfal and unin- 
 terrupted Obedience to God's Laws. 
 
 Having thus far attempted to fhew where- 
 in Perfeverance confiftsj I fhall proceed to 
 conlider the feveral Motives we have to it. 
 
 One great Motive to Perfeverance is, the 
 Uneafmefs which always attends an unfettled 
 Mind, a Mind that is virtuoufly and vici- 
 oufly inclined by Turns. 
 
 To approve of ** the Way that leadeth unto 
 ** Life," and yet to walk in <* the Way which 
 ** leadeth to Deftrudion :" to be convinced of 
 our true Intereft, and yet to find in ourfelves 
 perverfe Inclinations to forego it; is certainly a 
 State of Life which will always make us un- 
 eafy, and which therefore we ought to remedy 
 as foon as poflibly we can. And this we can no 
 otherwife do, than by walking in the Way 
 which we approve, and by purfuing the In- 
 tereft we are convinced of. 
 
 P 2 For 
 
228 SERMON VIII. 
 
 For fo long as thefe Inclinations to Good 
 and Evil are fo oppoUte, and the Commands 
 they alternately lay upon us do fo much in-t 
 terfere the one with the other> we fhall un- 
 dergo a miferable Servitude in endeavouring 
 to pleafe two Mafters whofe Injundions are 
 fo inconfiftent. And therefore it will be 
 requiiite for our own Peace, that we ihould 
 indeed cleave to the one, and hate the other ; 
 that we (hould either throw afide our Preten- 
 fions to the Love of Virtue, which, by refu- 
 fing to adhere to it, we difparage, and fol-» 
 low the Corruptions of our Nature ; or elfe 
 that we (hould withdraw our AfFedlions from 
 the Senfuality which wedifapprove,and devote 
 ourfclves wholly to the Service of Religion 
 which we prefer. For otherwife, the Plea- 
 fures that arife from our vices (fuch as they 
 are) will not be entire, becaufe our own 
 Hearts will condemn us whilft we enjoy 
 them ; and the Pleafures arifing from our 
 virtuous Adions will not be entire, becaufe 
 they will be attended with Reflei^ions upon 
 our own Infincerity. 
 
 If 
 
SERMON VIII. 229 
 
 If then our Refolutions to be virtuous, 
 which we take up when we find ourfelves 
 diipofed to be virtuous, and as eafily lay 
 afide when we find ourfelves difpofed to be 
 vicious, be no Virtue at all : if our Thirft 
 after Righteoufnefs which comes upon us, 
 on the Profpe<5t of Danger, or the Fear of 
 Death, and ceafes when our melancholy 
 Apprehenfions are over, be not in the leaft 
 imputable to us for Righteoufnefs : if our 
 former Progrefs in Holinefs, however great, 
 when laid in the Balance againll our fucceed- 
 ing wilful Tranfgreffions " be lighter than 
 '* Vanity itfelf ;" it will appear more reafona- 
 ble to perfevere, let us choofe which Side we 
 will : it will contribute more to our eafe to 
 be uniform and confident, whether we de- 
 clare for Virtue or for Vice. But then, if 
 Obedience to our Heavenly Mafter, who en- 
 joins us Nothing but what is for our Good, 
 be preferable to Compliance with the Temp- 
 tations of Satan who defigns Nothing but 
 our Ruin : if it be more eligible to ferve 
 him whofe Service is perfed Freedom, than 
 him whofe Service is the mofl abjed Slavery, 
 P 3 then 
 
230 SERMON VIII. 
 
 then will it appear more reafonable to per- 
 fevere on the Side of Religion and to declare 
 for Virtue, rather than for Vice. 
 
 Again, fo long as we have finful Affec- 
 tions to ftruggle with, we fhall meet with 
 no inconfiderable Difficulties to oppofe us 
 in the Purfuit of Virtue. Thefe when we 
 (hall have been at feme Pains to have re- 
 moved, it will certainly be our Intereft to 
 fecure the Ground we have gained, by going 
 on to extend our Conquefts. For if, after 
 having made great Advances, we inglorioufly 
 retreat ; whenever we fhall attempt to renew 
 our chriflian Warfare, there will be no 
 clofmg again with our Progrefs in Virtue 
 where we left it off; but we fhall have the 
 fame Difficulties to engage we at firft met 
 with, with this Difference, that we ihall then 
 have lefs Strength to encounter them : we 
 /hall have the fame Enemies to oppofe, with 
 this Inconvenience, that their Succefs will 
 have made them more powerful : and the 
 fame Temptations, by which we fell, to 
 ffruggle with, with this difadvantage, that 
 as before we were to withftand them when 
 
 they 
 
SERMON VIII. 231 
 
 they attacked us, we are now to fight againft 
 them when they have fubdued us. 
 
 And now, fince there are none of us, how 
 profligate foever we may appear, and how 
 carelellly foever we may feem to part with 
 our Innocence, but do fome Time or other 
 propofe to reinftate ourfelves in the Favour 
 of God, and to fecure our eternal Salvation 
 by a fteady courfe of Virtue -, and are alfo 
 very apt to fix to ourfelves certain Diftances 
 of Time when this important Bufinefs iliall 
 be vigoroufly undertaken : it may be fome 
 Inducement to Perfeverance to confider. 
 
 That probably, we fhall not then have 
 the fame Inclinations to fet about this Work 
 which, at prefent, we think we fhall ; and 
 this, becaufe of the Deceitfulnefs of Sin. 
 
 That it is very much to be doubted, whe- 
 ther we fhall have the fame Afliflance in it ; 
 and this, becaufe **we have done Defpite unto 
 ** the Spirit of Grace" which fliould affift us. 
 
 And that it is not impoffible, but we 
 
 may be deprived of the Opportunity we pro- 
 
 pofe, even though the Lord **hath no Pleafure 
 
 P 4 in 
 
232 SERMON VIII. 
 
 in the Death of the wicked ;" and this, be- 
 caufe we have already negleded our Day. 
 
 With what Reluctance fhall we quit what 
 we find ourfelves eafy in, to purfue what 
 we are fure will, at firft, create us fome 
 Trouble to poiTefs ourfelves of ? How much 
 better then would it be to continue ftedfail 
 in that Courfe of Life, whofe Troubles 
 wear off infenfibly, and whofe Pleafures in- 
 creafe upon our Hands ? 
 
 Again, though upon the Forfeiture of 
 our Virtue, the Cares of the World may 
 employ us, the little Interefts we are engaged 
 in may amufe us, and the Entertainments 
 we meet with may divert us ; yet there 
 will be fome dark Intervals, that will mix 
 themfelves with the reft of the Days of our 
 Vanity : there will be a ftill fmall Voice, 
 which yet will be heard whether we will or 
 no : when it will be a Pain to us, to reflect 
 upon the Care we once took not to dwell 
 upon a loofe Thought, at the fame Time 
 that we now harbour a Legion of uncleaa 
 Spirits in our Bofoms -, when it will grieve 
 us to thinl<: with what Succefs we once re- 
 
 jeded 
 
SERMON VIII. 233 
 
 jeded all the idle Rovings of our Minds 
 which would have intruded into our Devo- 
 tion, at the fame Time that we now only 
 pay our Attendance where Devotion is ex- 
 pelled ; when with fhame we fhall remember 
 what Induftry we formerly ufed, that our 
 Attention fhould not be interruped, at the 
 fame Time that we are now unaffected with 
 the Beauty of Holinefs, and refufe to ** hear 
 *« the Voice of the Charmer, charm he never 
 " fo wifely." 
 
 But, as if the Satisfadlion, which we know 
 will arife from having done our Duty, were 
 not a Motive ftrong enough to perfuade us 
 to the doing of it ; we have the glorious 
 Example of Perfeverance in our bleffed Sa- 
 viour to excite us to it : whom neither the 
 Madnefs of the People could difmay ; nor 
 the Menaces of the Jewifh Rulers terrify ; 
 nor the powerful Temptations of Satan fe- 
 duce ; nor the Weight of the Sins of the 
 whole World overwhelm : who, as he took 
 upon him our nature and came amongft us 
 in the greateft Humility, fo he carried on 
 the Dcfign, for which he came amongft us, 
 
 with 
 
234 SERMON VIII. 
 
 with the greateft Courage i endured all the 
 Calamities it brought upon him with the 
 greateft Patience; bore all the Injuries it 
 expofed him to with the greateft Meeknefs -, 
 and luffered a moft painful and ignominious 
 Death for it with the greateft Refignation. 
 
 And, as we ought to look unto Jefus left 
 we be weary and faint in our Minds, fo will 
 it raife in us a mighty Emulation, and re- 
 move all Pretenfe of the Impoftibility of this 
 Duty to view the Perfeverance of his Fol- 
 lowers ; whom neither Artifice could be- 
 guile, nor Poverty corrupt, nor fudden 
 Danger furprife, nor forefeen Afflidions 
 deter ; whom neither the Violence of Op- 
 pofition could make to defift from the good 
 Work in which they were engaged, nor the 
 Fury of Perfecution to diftruft the Afliftance 
 of that God who had imployed them, nor 
 the Variety of exquifite Torments to deny 
 the Faith, by which they hoped to be faved. 
 
 And that v/e may not be difcouraged by 
 the Infirmities of our Nature, which thefe 
 Men were not without; we may be aifured 
 of the divine AfTiftance which they were 
 
 fupported 
 
SERMON VIII. 235 
 
 fupported with. So that, although we have 
 many ** Meflengers of Satan to buffet us," and 
 many ** Thorns in the Flefh" to moleft us, 
 though our natural Weakneffes are fuch as 
 may incline us " to fear even where no Fear 
 ** is," yet we (hall find that *• the Grace of 
 ** God will be fufficient for us." 
 
 And laftly, that Nothing may be wanting 
 to encourage us to be faithful Servants even 
 unto the End, we have the Glories of ano- 
 ther World propofed to us as the Reward of 
 our Service. And if God Almighty has pro- 
 mifcd that ** we fhall" thus *' reap if we faint 
 ** not," if he hath promifed, whofe Truth is 
 indefecftible, and Power infinite, we may be 
 afiured we fhall reap a plentiful Harvefl that 
 will abundantly recompence all our Toil : 
 and ** he that now goeth on his Way weep- 
 ** ing," fo long as he " beareth forth good 
 ** Seed : fhall doubtlefs come again with Joy 
 " and bring his Sheaves with him, 
 
 I come now to lay before you fome Rules 
 by which we may befl fucceed in the Duty 
 of Perfeverance." 
 
 And, 
 
236 SERMON VIIl. 
 
 And firft, our Religion being fuch, as 
 we need not be afraid to look into, it will 
 very much contribute to our Perfeverance 
 in the Belief of it's Dodrines and Per- 
 formance of it's Duties, to be fatisiied that 
 it is fuch. Therefore ought we to examine 
 into the Truth of the Do(!l:rines and Ufe- 
 fulnefs of the Precepts delivered to us, and 
 to furnifh ourfelves with all the Reafons we 
 poiSibly can ** of the Hope that is in us :" it 
 being very unlikely we fliould heartily ef- 
 poufe and effectually maintain thofe Prin- 
 ciples which we are not fufficientiy allured 
 are right j and indeed to do this, would 
 rather be an obilinate Adherence to Opinions 
 which, for ought we know, may be wrong, 
 than an acceptable Perfeverance -, whereas 
 a diligent and impartial Search into the 
 Grounds of our Religion, and the Reafon 
 of our Faith and Pradice would be a folid 
 Foundation for this Virtue. And though " the 
 ** Rain defcended, and the Winds blew," we 
 ihould find that we ** were founded upon a 
 Rock." And though ** Tribulation and Per- 
 
 fecution 
 
SERMON VIIL 237 
 
 " fecution arofe becaufe of the word, wc 
 ** fhould not be offended." 
 
 But if we negled this Examination, to 
 no Purpofe is it, that we refolve fo firmly, 
 and purfue our Refolutions fo eagerly, and 
 triumph in fome few little Conquefts over 
 our PafTions fo fecurely, and mightily re- 
 joice to find the Seeds of Virtue thus fown 
 in our Hearts fpring up fo fuddenly ; not 
 confidering that the Reafon why they do 
 fo, is becaufe they have *' no Deepnefs of 
 " Earth." 
 
 Having examined the Truth of the Doc- 
 trines, and the Reafonablenefs of the Du- 
 ties we would perfevere in the Belief and 
 Pradiice of; we muft next, examine our- 
 felves in the Performance of this Duty. 
 
 Now becaufe there is a fecret Grace of 
 God that mixes with the Thoughts of Men, 
 and unknown to us difpofes us to what is 
 our Duty ; and becaufe there is alio a pri- 
 vate Suggeflion of the Devil, which, un- 
 obferved by us, clofes with the Corruptions 
 of our Nature, and prompts us to what is 
 ilnful ; it will behove us to be very watchful 
 
 over 
 
238 SERMON VIII. 
 
 over the Motions of our own Minds ; in 
 order to improve all the Difpofitions we 
 fhall have to that which is good, as foon as 
 they are given us j and to check all the 
 Tendencies we fhall perceive in ourfelvcs to 
 that which is evil, as early as we perceive 
 them. By this Means, we fliall be able to 
 make a true Judgment of our own Tem- 
 pers ; become acquainted with thofe Paffions 
 which are fuddenly and flrongly excited in 
 US; and difcover what we are likely to be 
 affected with, which we ought to fhun, and 
 what we are difmclined to, which we ought 
 to love. For the Devil, who beft under- 
 flands our Frame and Conftitution, next to 
 hhn who made them, takes Care, from that 
 Knowledge, to fuit proper Temptations to 
 the feveral WeakneiTes of our Natures ; 
 giving Opportunities of Injuftice to the Op- 
 preflbr ; of unlawful Pleafures to the difo- 
 lute ; Security to thofe who are already in 
 the wrong, and think themfelves in the 
 right. By which means he is fare to exer- 
 cife atleaft, thofe whom he will not be able 
 
 to 
 
SERMON VIII. 239 
 
 to deceive : he is furc to exercife the moft 
 vigilant, and to deceive the leaft unwary. 
 
 Watchful we rnuft therefore be over all 
 that pafTes within us, over the Motions of 
 our Minds and the Bent of our Paffions, 
 and careful to avoid whatfoever we know to 
 have been, or think, from this Obfervation 
 of ourfelves, is likely to be a Temptation 
 to us. For though a Man fhall have made 
 never fo great a Progrefs in Virtue ; though 
 he fhall have worked himfelf up to fuch a 
 noble Spirit of Piety, as that he can be fuf- 
 ficiently fatisfied in his own Breaft that " nei- 
 *' ther Tribulation, nor Diftrefs, nor Perfe- 
 ** cution, nor Famine, nor Sword fliall be able 
 ** to feparate him from the Love of God 
 " which is in Chrift Jefus ;" though he fhall 
 bring along with him an Heart already exer- 
 cifed in Temptations ; a Faith that by the 
 feverefl Trials hath been unfhaken ; a Rea- 
 fon that hath kept a Jong Superiority over 
 his unruly Affedions j yet fuch is the De- 
 ceitfulnefs of Sin, and fuch is the Unfaith^ 
 fulnefs of our own Plearts, that we mufl 
 not allow ourfelves to come in the Way of 
 
 a Temp- 
 
240 SERMON Vlir. 
 
 a Temptation, which even one lefs armed 
 againft it may be able to refift. Therefore, 
 in narrowly obferving what Influence every 
 Thing without us is capable of having upon 
 us, we muft indeed " be as wife as Serpents," 
 if we would *' be as Harmlefs as Doves." For 
 the fame Temptation, at different Times, 
 is not the fame. Our Power to refill Temp- 
 tation is not always alike. And if we dare 
 venture upon a Temptation which we con- 
 ftantly pray not to be led into, we fliall give 
 God Almighty, from whom we have all 
 this Power we prefume upon, a juft Prove- 
 cation to defer t us ^ at leaft, we are fure, 
 the Affiftance we are commanded to look 
 for from above, in thofe Temptations we 
 are affaulted with, we cannot reafonably ex- 
 pQ&. in thofe we run into. And this I the 
 rather infift upon, becaufe Man left to him- 
 felf is the weakefl Creature upon Earth : 
 unwary in what he might prevent ; unfixed 
 in what he fhould refolve -, furprifed at 
 common Events ; affli(fled for Things out 
 of his Power ; full of fond Wifhes, vain 
 Hopes, idle Fears ; bufy about Things of 
 
SERMON VIII. 241 
 
 no Moment ; carelefs in Matters of the 
 greateft : and upon the whole, to fliew in 
 a very eminent Manner, how unable he is 
 to do any good Thing of himfelf, though 
 he adts thus very imprudently, yet he re- 
 flects very v/ifely. 
 
 It was through this Confidence that Peter 
 denied our Saviour. For although he was 
 fully perfuaded within himfelf that, though 
 he died, he iliould not deny him ; and al- 
 though the fame Meafure of Courage which 
 had ferved him to draw his Sword in De- 
 fence of his Mafter, might have emboldened 
 him to fubmit to any Death rather than to 
 have denied him : yet our Saviour thought 
 fit to let us fee how weak he was when left 
 to his own Strength, for he actually denied 
 him : and yet, to {hew how ftrong he was 
 when afiifted by him, he made him the 
 Rock upon which he chofe to build his 
 Church, and fo firmly, that ** the Gates of 
 ** Hell fhould not prevail againft it." 
 
 Laftly, another Rule for the better fecuring 
 
 this great Point, is to keep ** the Recom- 
 
 *' pence of the Reward," the End for which 
 
 Q^ we 
 
242 SERMON Vlir. 
 
 we perfevere conftantly in our View; that 
 nothing here on Earth may feem to be of 
 that Value to us, when " compared with the 
 '* Glory that fhall be revealed," as to be able 
 to feparate us from the Love of the Beauty 
 and Excellency of Religion and Virtue, or 
 interrupt, or retard our Purfuit after true 
 Happinefs. 
 
 For let us confider the Folly, the Vanity, 
 and the Emptinefs of all earthly Enjoy- 
 ments. How embittered, how perifhable are 
 thofe that are criminal ! How fhort, how 
 fleeting, how unfatisfadlory even thofe that 
 are innocent ! Nay, how imperfect, how 
 fiiixed, how interrupted even thofe that are 
 laudable ! Even the Pleafure of good offices, 
 (to which the well doing in the Text may 
 not improperly be reftrained) which is furely 
 the greateft which the Mind of Man is ca- 
 pable of, that alone which is worthy of 
 him, that wherein alone he hopes to ac- 
 quiefce, after having tried and repudiated 
 all other Schemes of Happinefs. I fay, even 
 this pleafure of good Offices is yet liable to 
 fo great Diminution either from Mifconcep- 
 
 tion> 
 
SERMON VIII. 243 
 
 tlon, or Mifreprefentation, or ill Accep- 
 tance, or ill Requital, or Abufe of them ; 
 that, were it not for the ** Refpedl" that is to 
 be *' had to the Recompence of the Reward," 
 a Man would be ready to fay even of them, 
 as of the "evil Days" themfelves, that he 
 ' ** had no Pleafure in them." 
 
 And it may be, it is beft it fhould be fo, that 
 the Soul of Man, finding this laft Source of 
 Comfort incomplete, might wholly fix its Af- 
 fedions upon that Place where there is '.'Ful- 
 " nefs of Joy:" of Joy fo exquifite, that our Fa- 
 culties muft be enlarged to receive it ; of Joy 
 fo perfect as to be capable of no Alloy ; fo 
 durable as to admit of no Interruption, no 
 Intermifiion : that Place where our Bodies 
 will no longer be fubjecft to Age, Decay, aad 
 Infirmity, for they *<fliall have put on Incor- 
 *' ruption;" where all the Defires of our Souls 
 will be fuitable to the Dignity of their Na- 
 ture, and they fhall no more be difiiurbed nor 
 debafed by Competition, or Envy, or Hatred, 
 or Malice, or Revenge : that Place where 
 " the weary be at reft j" where the injured 
 0^2 will 
 
244 SERMON VIII. 
 
 will not hear the Voice of the Oppreflbr ; 
 where the Sons and Daughters of Afflidtion 
 will no longer weep for thofe that are not, 
 but ** rejoice with Joy unfpeakable" to be re- 
 united to all that was dear to them in this 
 World without Fear of any future Separation; 
 where in fhort, we fhall reap the Fruit of 
 our Perfeverance through this vale of Mi- 
 fery, in fuch Meafure as it here ** cannot 
 •« enter into the Heart of Man to conceive," 
 and no more be tempted, nor tranfgrefs, nor 
 Repent. 
 
 S E R- 
 
SERMON IX. 
 
 Pfalm CXIX. 9. 
 Wherewithal shall a young Man 
 
 CLEANSE HIS WaY ? EvEN BY RULING 
 HIMSELF AFTER THY WoRD. 
 
 I 
 
 N difcourfing of thefc Words, I fliaU 
 
 1. Very briefly (hew, what is meant by 
 cleanfing our Ways. 
 
 2. I fhall lay open the NecefTity young 
 Men in particular lie under, of cleanfing 
 their Ways. 
 
 3. I (hall prove, that the only Means for 
 a young Man in particular to cleanfe his 
 Ways, is to rule himfelf after God's Word. 
 
 0^3 ^'^y 
 
246 SERMON IX. 
 
 1. By a young Man's cleanfing his Way, 
 is meant, his leading a virtuous Life ; Ways 
 and Paths in the Language of the Scriptures, 
 are the Ccurfes and Manners of Adion : 
 doing is there commonly called walking, and 
 the Methods of doing, are the Ways in which 
 •we walk. Thus God Almighty's care over 
 good Men, and his Averlion to Sinners, is 
 fet forth to us in Exprefiions of the like Na- 
 ture ; and he is faid to ** order a good Man's 
 ** Goings," and to ** fet the wicked in Slip- 
 <* pery Places :" to make the ** Paths" of the 
 righteous ** ftraight," and to caufe the un- 
 righteous to '* perifh from the right Way." 
 And fo Men, in Reference to their ill Be- 
 haviour in this World, are faid to '* corrupt 
 <* their Way," and in Reference to their good 
 Behaviour, are faid (as in my Text) to 
 •* cleanfe their Way." 
 
 2. I fhall lay open the Neceffity that young 
 Men in particular lie under, of thus cleanfmg 
 their Ways. And that, 
 
 I . Becaufe they are of all Men mofl liable 
 ^o Sin, and 
 
 2, Becaufq 
 
SERMON IX. 247 
 
 2. Becaufe they are of all Men moft im* 
 provable in Virtue. 
 
 I. Becaufe they are of all Men moft liable 
 to Sin. And that in thefe four Refpeds. 
 
 1. From their Inclinations. 
 
 2. From a certain Security which they are 
 apt to fancy themfelves in. 
 
 3. From the Perfuafions of bad Men. And 
 
 4. From the Inlinuations of the Devil. 
 
 I . Then I am to prove, that young Men 
 are moft liable to Sin, from their vicious 
 Inclinations. For although by the fall of 
 our firft Father the Nature of Man itfelf be- 
 came infeded and depraved, and with the 
 Nature the Corruption of it was conveyed 
 to his Pofterity, fo that indeed there is no 
 Part of Mankind, of what Age foever, that 
 does not abundantly difcover a Tendency to 
 ill ; yet, Youth (as fuch) is in a more parti- 
 cular Manner inclinable to offend. And this 
 will appear, becaufe in young Men the Paf- 
 iions are ftrongcr, and the Reafon is weaker, 
 0^4 th^n 
 
248 SERMON IX. 
 
 than in Age ; and being fo, their Rcafon of 
 itfelf will be infufficient for the Reflraint 
 of their Paffions. Hence we perceive them 
 tranfported, where they fhould be pleafed ; 
 and dejedted, where they fhould be ferious ; 
 becaufe their Judgment is impofed upon in 
 the falfe Eftimate it makes of thofe Things 
 that tranfport, or dejed them. They fud- 
 denly refolve, and they violently purfue j they 
 expetfl with Impatience, and are therefore 
 angry when difappointed. Now, if the Vio- 
 lence of our Paffions be not fome Way or 
 other reftrained, it is their Nature to hurry 
 us into Vice and Extravagance. And that 
 this is their Nature we know, becaufe when 
 we are commanded to govern our Paffions, 
 thereby to make them ufeful to us, it is im- 
 plied in the very Command, that if we govern 
 them not, they will be mifchievous. 
 
 All the Defires, of young Men efpecially, 
 are purfued with a blind Eagernefs, that will 
 not give them leave to coniider, that it is 
 very frequently their Happlnefs to be difap- 
 pointed, and their Ruin to fucceed. For 
 how many of their Defires are unlawful, fo 
 
 that 
 
SERMON IX. 249 
 
 that the Gratification of them is the foreft 
 Punifhment ? How many of them are in- 
 capable of being fatisfied, and, by Confe- 
 quence, punifhed in the defires themfelves ? 
 and under the Difadvantage of fuch a Warmth 
 of Temper as that of young Men is, they are 
 fo far from being made cautious by the Mif- 
 fortunes of other Men, that their own will 
 not raife in them thofe ufeful Refledions they 
 ought to do ; but as long as the fame unruly 
 Aftedlions continue, they will occafion the 
 Repetition of the fame mifchievous Adions. 
 With Difficulty are they convinced, that their 
 Courfe is wrong, and yet are more eafily con- 
 vinced, than reformed. And thus have I en- 
 deavoured to prove, that the Paffions, when 
 exceffive, incline Men to Vice ; that in Youth 
 chiefly they are exceffive ; and confequently, 
 that Youth chiefly, upon account of their 
 ftrong Paffions, are inclinable to Vice : which 
 will appear yet further, becaufe as their Paf- 
 fions are ftronger, fo alfo their Reafon is 
 weaker. 
 
 The Strength of a Man's Reafon arifes in 
 Proportion to the Experience he has had, and 
 
 to 
 
250 SERMON IX. 
 
 to the Reflexions he has made upon what 
 has pafTed before him. A few Years will 
 furnilh young Perfons with very few Oppor- 
 tunities of obferving what is done in the 
 World ; will prefent them with a very llender 
 Variety of human Acftions ; nor are they ca- 
 pable of drawing any conliderable Advantage 
 from thofe which do offer themfelves to their 
 View : fome Anions they do not Mind ; the 
 End and Defign of others they do not under- 
 ftand ; and the Reafpnablenefs of doing, or for- 
 bearing the like, they are not convinced of ; 
 fome A(flions again are carried on with fo 
 much Silence and Secrecy ; others appear 
 with fuch a Shew of Sandity and Religion, 
 that it is beyond the reach of their Judg- 
 ments to dive into the Darknefs of the one ; 
 and their Innocence is not apt to fufpedt the 
 Treachery of the other. 
 
 Again, nothing improves our Reafon more 
 than refledling clearly and impartially upon 
 our own Adions, there beiqg difplayed within 
 ourfelves, the Inclinations we are to check, 
 the vain Purfuits we fhould defift from, and 
 
 thQ 
 
SERMON IX, 251 
 
 the Caufes and Symptoms of all our moral 
 Diftempers. 
 
 But here, the Paffions of young Men blind 
 them, and prevent the Search. The exami- 
 ning what pafTes within themfelves, and the 
 trying of their own hearts, is the Bufmefs 
 of cooler Thoughts, and fteadier Tempers. 
 Alafs ! Youth itfelf knows no Inconvenience, 
 but what it feels. And believes there are no 
 real Dangers, but thofe which it has under- 
 gone. And from its entire Unacquaintance 
 with the Connecftion and Dependance that 
 one Thing has upon another, it forefees not 
 the Mifchief it is running into, or forefeeing, 
 knows not the Means of preventing what 
 it would avoid. Thus I have attempted to 
 prove that young Men have but a weak Rea- 
 fon, that a weak Reafon is not fufficient for the 
 Government of the Paffions, and that their 
 Paffions, if not governed, will betray them 
 into Sin. 
 
 2. Young Men are more liable to Sin from 
 a certain Security which they are apt to fancy 
 ^hemfelvcs in. For if hitherto they have 
 
 met 
 
252 SERMON IX. 
 
 met with no crofs Accidents, no Interrup- 
 tions in their PafTage, but their Way has 
 lain fmooth and open before them, and for 
 what they yet find to the contrary, is likely 
 to continue as agreeable to them as when 
 they fet out; what Reafon have they to ap- 
 prehend themfelves in any imminent Danger? 
 What Difcouragements have they, that they 
 fliould be inclined to retreat -, or what In- 
 ducements have they not, that they fhould pro- 
 ceed ? They know not alas ! that the Way they 
 are in "goeth down to the Chambers of Death." 
 A Man's Fears always arife in Proportion to 
 his Acquaintance with thofe Things, which 
 are to be feared. Young Men's Unacquaint- 
 ance with the ill Confequences of Vice, 
 muft naturally make them Icfs fearful, and 
 of Courfe lefs cautious in their Proceedings, 
 and therefore more liable to offend. The 
 ordinary Refult of Ignorance, is Error. And 
 thofe who are acquainted with Nothing but 
 Senfe and Nature, in all Probability will do 
 juft as Senfe and Nature would have them : 
 obey thofe Dilates with which they fliould 
 contend : and make thofe Paflions which 
 
 ought 
 
SERMON IX. 253 
 
 ought to be fubjedl to their Reafon, fuperior 
 to it. Thus, " in the Days of the Life of 
 *' their Vanity," they purfue that which is 
 pleafant without confidering whether it be 
 fafe ; they do as the Generality of Men do, 
 which for the mofl Part happens to be ill ; 
 thus " they rejoice in their Youth, and let 
 *« their Hearts cheer them in the Days of 
 *« their Youth, and walk in the Ways of 
 ** their Hearts, and in the Sight of their 
 ** Eyes, but do not know, that for all thefc 
 ** Things God will bring them unto Judg- 
 «* ment." 
 
 And being thus fecure, they are more 
 liable to Sin. 
 
 3, As they lie open to the Influence which 
 the Perfuafions of bad Men may have upon 
 them. Which they certainly do in as many 
 Ways, as bad Men have of perfuading : and 
 
 I. Wicked Men are faid to perfuade, as 
 they endeavour to fct Virtue in a difadvan- 
 tageous Light, where young Men can dif- 
 covcr the Beauty of it but imperfectly ; and 
 
 Vice 
 
^54 SERMON IX. 
 
 Vice in an advantageous one where the bright 
 Side of it is confpicuous, and the Difagree- 
 ablenefs of it is in a great Meafure con- 
 cealed. They falfely reprefent the Way to 
 the one rugged and tedious, and fo dif- 
 courage Youth from venturing upon what is 
 honourable becaufe of its Difficulty; and the 
 Way to the other fmooth, eafy, and agreeable; 
 and fo take Advantage of the Inclinations 
 they have to enter into it, and of their Ig- 
 norance whither it leads. Such we fee, are 
 the malicious Principles of fome Men, that, 
 as if they had not enough to do, to anfwer 
 for the Sins committed in their own Perfons, 
 they ufe all the Art and Induftry imaginable 
 to circumvent unwary Youth, and tempt them 
 to the fame Difobedience to their Maker, 
 that they themfelves are guilty of. They take 
 almoft an equal Satisfaction in the Ruin of a 
 Saint, as a good Man does in the Converfion 
 of a Sinner. 
 
 2. Wicked Men are faid to perfuade, as 
 they fet an ill Example. 
 
 Now, 
 
SERMON IX. 2SS 
 
 Now Nothing is like to have a worfe In- 
 fluence upon Youth, than a bad Example, 
 becaufe Nothing is more likely to be fol- 
 lowed. For Imitation, as it is a Quality 
 which God has endowed them with, on pur- 
 pofe that they feeing the Actions of the 
 good and the wife, might advance in Good- 
 nefs and Wifdom ; fo, if for Want of fuch 
 Patterns to take up their View, and employ 
 their Thoughts, there are others of a dif- 
 ferent Nature introduced in their Room, the 
 fame adtive Principle may feducc them into 
 Folly and Impiety. For, their Soul in their 
 tender Years be^ng empty, and void of all 
 Sorts of Knowledge, naturally defires to be 
 furniflied, and therefore with Eagernefs em- 
 braces whatfoever offers itfelf to be taken 
 Notice of. 
 
 3. Wicked Men are faid to perfuade, as 
 they frequently applaud themfelves for the 
 ill they do, and in the language of the Pfalmift 
 ** boaft themfelves of their Wickednefs." For 
 how (hall a Youth know that he ought to be 
 afliamcd of thofe Vices which he perceives 
 
 others 
 
256 S E R. M O N IX. 
 
 others to value themfelves upon : how fhall 
 he know, that thofe Irregularities will make 
 him contemptible in the Opinion of good 
 Men, which fct thefe Men off to fuch Ad- 
 vantage in the Sight of the unwife ? Or, 
 when he fees them arrogate certain Vices to 
 themfelves which they have not had Oppor- 
 tunities to commit, as others do certain Vir- 
 tues which they have negled;ed to acquire, 
 is not he as likely to follow the Vices he fees 
 them fo proud of, as he is to be deceived by 
 the Shew of thofe Virtues he obferves thefe 
 pretend to ? For Youth does not fo eafily 
 diftinguiOi between that which is good, and 
 that which is bad 5 nor refleds upon the Con- 
 veniencies that arife from the one, nor the 
 Inconveniences that attend the other ; but is 
 led in a great Meafure by the Appearance of 
 Things J and therefore will be apt to take 
 the fame Method of recommending them- 
 felves to others, which others have made ufe 
 of to recommend themfelves to them. And, 
 from the Principle of Vanity implanted in 
 human Nature, will endeavour from the fame 
 Merit, to procure the fame Applaufe. And 
 
 thus 
 
S E R M O N IX. 257 
 
 thus will be frequently wrought upon to 
 commit thofe very Vices, in which they 
 have no Manner of Pleafure, purely to make 
 themfclves agreeable to thofe ** that have 
 " Pleafure therein." 
 
 4. Wicked Men may be faid to perfuade 
 when they do not by timely Advice prevent 
 the doing of ai)ill Adtion, which they plainly 
 forefee will otherwife be done : or when they 
 do not by feafonable Correction hinder the 
 Repetition of a paft OiFence. Whilft they 
 do not let a young Sinner know the Danger, 
 or at leaft the Indignity of his Vice, they 
 countenance the Crime which they do not 
 reprove J and a Sinner may reafonably think 
 himfelf in the right, 'till he is fome Way or 
 other convinced that he is in the wrong. 
 
 In the fourth and laft Place. Youth is 
 particularly liable to offend from the Infmua- 
 tions of the Devil. And this will appear 
 from their being prone to fin in all the for- 
 mer Refpeds. For if the Devil's Power 
 can extend fo far, a§ to fliock a tolerably 
 well grounded Virtue, and remove the Refo- 
 R lutions. 
 
258 SERMON IX. 
 
 lutions that have been taken in earneft : and 
 if he has as much Malice to go about this 
 Bufinefs, as he has Power to put it into Exe- 
 cution; it is to be feared. Youth will make 
 but a weak Defence againft fo potent an Enemy. 
 Where they are feduced by the Inftigation of 
 ill Men; betrayed by their own fancied Se- 
 curity; hurried on by their Paflions and not 
 reftrained by their Reafon; and have more 
 Inclination to be conquered than to conquer, 
 the Tempter will have but too eafy a Work 
 to corrupt them. 
 
 Thus having {hewn the Neceflity young 
 Men lie under of *' cleanfing their Ways," 
 upon the Account of their being of all Men 
 moft liable to fin : I fliall in the next Place, 
 proceed to (liew this Neceffity upon another 
 Account, which is becaufe they are of all 
 Men moft improvable in Virtue. And that 
 
 I . As they are of a more flexible Temper 
 
 For the farther Men are advanced in Age, 
 
 the more Obfervations they have made, and 
 
 the larger Stock of Experience they have 
 
 furnifhed themfelves withal, the apter they 
 
 are 
 
SERMON IX. 259 
 
 are to have a greater Opinion of their own 
 Abilities : hence it is, that they difdain Other 
 Men's Advice, relying (as they jthink with 
 Reafon ) entirely upon their own ; and from 
 hence it follows, that they are by no means 
 fo fubjedt to the Impreffions of good Advice, 
 (and confequently, not fo capable of Im- 
 provement) as younger Men are, who, as 
 they have lefs Knowledge, may probably 
 have lefs Conceit of it too, and are therefore 
 likely to give the Reins into another's Hand, 
 when they think them not fafe in their own. 
 
 2. Young Men are more improvable in 
 Virtue, as they have not yet contrad:ed any 
 ill Habits. 
 
 For fure it will be eafily allowed, that we 
 fhall be then readieft to receive right Notions 
 of Virtue and Religion, when the Soul is 
 not fwayed by any Prejudice that might per- 
 vert its Judgment in the Thing that is right j 
 not yet engaged in the Concern of any par- 
 ticular worldly Interefi: which is fo often 
 preferred to our Duty ; not yet prepofTefTed 
 with any foreiga Notions and Opinions, that 
 R 2 are 
 
26o S E R M O N IX. 
 
 are de{lni<flive to the Dodlrines contained in 
 the holy Scriptures ,• not yet habituated, nor 
 hardened in Sin : aud in fhort, at a Time 
 when *' the Heart of Man (being not yet) fet 
 *« in him to do evil," he may learn to do 
 well. And 
 
 3. Young Men are more improvable in 
 Virtue on account of thofe very Paffions, 
 which were before obferved to render them 
 more liable to Sin. 
 
 For as the Paflions unreftrained by Reafon 
 do ftrongly incite them to Vice, fo the fame 
 Paflions under the Con dudl of Reafon and 
 Influences of Religion, may be very fervice- 
 able to their Advancement in Holinefs : and 
 that in two Refpecfts. 
 
 1. As they try their Virtue. And 
 
 2. As they heighten their Virtue, 
 
 I. As the Paflions try their Virtue. 
 
 If they had no Inclination to do ill, what 
 Praife would they deferve by abfl:aining from 
 doing the ill they were not inclined to do ? 
 Where would be the Merit of contending 
 
 if 
 
SERMON IX. 26x 
 
 if they met with no Oppofition ? It would 
 be an inglorious Triumph which they made 
 with fo little Difficulty. And if Men of 
 riper Years, whofe PafTions are expiring of 
 themfelves, and are with eafe to be fubdued, 
 are fometimes faid to ** fight the good Fight;" 
 young Men who fubdue their Paffions when 
 they are in their full Strength and Vigour, 
 may be faid to be «* more than Conquerors." 
 And as the PafTions try ; fo, 
 
 2. They heighten their Virtue, 
 
 For the Paffions in Youth are ftrong and 
 
 refllefs, and ftill pufh them on vehemently 
 
 to either good or ill. If therefore they were 
 
 direded the right Way, they would as much 
 
 exalt their Virtues, as otherwife they would 
 
 increafe their Vices. As for Example, a 
 
 Contempt of Riches, fo remarkable in young 
 
 Men, which, if ill ufed, would make them 
 
 , profufe; if well ufed, would produce in them 
 
 the EfFedis of a compaffionate and vigorous 
 
 Charity. That Heat and Courage, which 
 
 might incite them to commit Murder, would 
 
 enable them to endure Martyrdom. And 
 
 R 3 the 
 
262 SERMON IX. 
 
 the fame good Nature, that would heretofore 
 have induced them to comply with the irre- 
 gular Behaviour of the Society they kept, 
 father than offend wicked Men, would make 
 them induftrious to excel in all laudable and 
 virtuous Qualities, rather than difpleafe the 
 wife and virtuous. 
 
 Having now proved the NecelTity of a 
 young Man's cleanling his Way, 
 From his Pronenefs to Sin 
 And his Capacity of Virtue. 
 And having proved his Pronenefs to Sin, 
 both 
 
 From his Inclinations 
 His imaginary Security, 
 The Perfuafions of bad Men, and 
 From the Infinuations of the Devil. 
 And his Capacity of Virtue, 
 From the Flexiblenefs of his Temper, 
 From his not having yet contradled any 
 ill Habits, and 
 
 From the right Ufe that may be made of 
 his Paflions, 
 
 Having, I fay, thus proved the Neceffity 
 that young Men lie under of cleanfing their 
 Ways, I proceed in the 
 
 2. Place 
 
SERMON IX. 263 
 
 2. Place to fliew, that the only Means 
 whereby they muil cleanfe their Ways, is 
 by *' ruling themfelves after God's Word." 
 which I intend to do by difcovering 
 
 The Inefficacy of Morality alone towards 
 that End, and the Sufficiency of the holy 
 Scriptures. 
 
 I. Then, thofe Paffions and Inclinations, 
 and that Pronenefs to Evil, which I have 
 already fhewn to you are fo powerful in 
 Youth, are no Ways to be correded, but 
 by the greateft Fears, or the greateft Hopes, 
 or perhaps by both together, that can be pro- 
 pofed to Man. Now, of- this Nature only 
 are Rewards and Punifhments eternal and 
 infinite, which, though hinted at by the 
 learned Heathens, were never proved and 
 demonflrated, never diredly promifed and 
 denounced, but only by Revelation. 
 
 Again, the firil Thoughts and Defires of 
 
 us, which we fo frequently perceive in 
 
 ourfelves, were not reckoned any Way fin- 
 
 ful by the Heathens *till they were put into 
 
 R 4 Pradice 
 
264 S E R M O N IX. 
 
 Pradice. Now when Defires are fo violent, as 
 I have before defcribed young Men's to be, it 
 will be found impoffible for moral Precepts 
 only, either to ftifle them in their Birth, or to 
 prevent thofe fatal EfFeds which muft arife 
 from this very Inability. But the chriftian 
 Religion, though it reprefents even thefe 
 firft Emotions as the confequential Evils of 
 the Fall, and partaking of the Nature of 
 Sin, yet by offering us the Grace of God 
 to fupport us in the Conflid: or Trial of 
 our Virtue, giveth us both the Power and 
 the Opportunity to oppofe them as early as 
 we perceive them. 
 
 Again, this will be ftlll more clear, if we 
 conlider that there are a great many Duties 
 enjoined Mankind which are no where to 
 be met with but in holy Writ : that diffu- 
 five Charity ; that Self-denial ; that Morti- 
 fication ; Repentance, and Forgivenefs of 
 Enemies, which we read of there, are Things 
 which the Heathens were utterly unac- 
 quainted withi and were as much above the 
 Wit of Man to find out, as they are con* 
 trary to his Inclination to pradtife : and par- 
 ticularly 
 
SERMON IX. 265 
 
 ticularly difficult to young Men, either to 
 know or to exercife, without the Help of 
 the Scriptures. For Self-denial is very in- 
 confiftent with their Vanity ; Mortification 
 with their Lulls ; Repentance with the Love 
 of Pleafure ; and forgivenefs of Enemies 
 with their hot and fiery Refentments. So 
 that they are very unlikely to comply with 
 any of thefe Duties, unlefs firfl inftruded 
 in them by the Word of God, and com- 
 pelled, as it were, to the Performance of 
 them, by the Hopes of Reward, and Fear 
 of Punifhment. 
 
 Morality may in fome Meafure fhew us 
 what is our Duty, but Religion mufl enforce 
 it. Morality may difcover the Expediency 
 of it, but Religion muft inculcate the Ne- 
 ceffity. Morality will make us reflect wifely 
 upon ill Adtions, but Religion muft reclaim 
 us. And after all, though Morality alone 
 were fufficient for a regular Performance of 
 our Duty, I know no where fo good a Syftem 
 of it, as in the Book which we are now 
 preferring to it. 
 
 If 
 
%66 SERMON IX. 
 
 If we confider therefore the general Un- 
 warinefs of Youth, and the numerous In- 
 conveniencies to which their tender Years 
 are expofed j how inclinable they are to fin 
 from their Relation to their firfl Father; 
 how liable they are to fin from their pro- 
 found Ignorance, although they were not 
 inclinable ; how eafy to be led into the moil 
 notorious Vices, and how capable of being 
 improved in the brighteft Virtues ; we fhall 
 find that the holy Pfalmift had Reafon to 
 afk the Queftion '* V^herewithal jQiall a 
 ** young Man cleanfe his Way ?" 
 
 And if we likewife confider the feafo- 
 nable Influence which ^he holy Scriptures 
 may have upon their Lives ; the Variety of 
 Precepts therein contained, and admirably 
 fuited to all the Circumflances of their mor- 
 tal Conditions ; what Awe the Fear of Pu- 
 nishment will create ; what Zeal the Hopes 
 of Reward will excite in them 3 and if we 
 confider the Inefficacy of Morality alone -, 
 the Infufficiency of Infi:ru6tions entirely hu- 
 man ; the Fruitlefihefs of their own Endea- 
 vours without the Affiflance of Almighty 
 
 God ; 
 
SERMON IX. 267 
 
 God ; we fhall find that the holy Pfalmift 
 had reafon to make this Anfwer ** Even by 
 *' ruling himfelf after thy Word." 
 
 To recommend therefore what has been 
 faid to our Pradice, let us confider, that the 
 Reading the holy Scriptures, and the liviog 
 as if we read them and believed them, is a 
 Duty incumbent upon us, both for our fu- 
 ture, and our pre fen t Advantages ; and if 
 upon the former Account the Precepts of 
 holy Writ were not abfolutely neceffary to 
 be obferved, yet upon the latter they are 
 expedient. Sure I am, that thefe Precepts 
 are fufficient to make us happy on this Side 
 the Grave, as well as on the other, and 
 fhould therefore be a Motive to induce evea 
 thofe Men to obferve them, who can hardly 
 perfuade themfelves but that their Hope 
 is vain, ** and their Faith alfo vain." 
 
 But fmce our Duty is fo necelTary, and if 
 we are not wanting to ourfelves, the Per- 
 formance of it fo eafy, let us not work our- 
 felves into an Opinion that the one is fuper- 
 fluous, and the other impoffible : that an 
 imperfed Nature, and a weak Reafon are 
 
 infufficient 
 
268 SERMON IX. 
 
 infufficient for the mighty Bufinefs of Reh'- 
 gion : for God requires Nothing of us but 
 what we are able to perform. He that gave 
 us the Power which we have, knows how 
 far that Power will reach : if we want a 
 ready Mind (which he has left free for the 
 Trial of our Virtue) we mull: expedl to be 
 puniflied for our Perverfenefs. If our Com- 
 plaint be juft, and our Nature be indeed 
 frail, v/hy will we not be aflifted ? If our 
 Reafon be unfteady, why will we not have 
 Recourfe to his Word to be confirmed ? If 
 " the Law of our Members war againft the 
 ** Law of our Minds," why will we not 
 ftudy thofe Things which are for our Peace ? 
 '* If the Flefh be weak" let not the Spirit 
 be unwilling alfo. The End of Religion 
 is to improve our weak Nature, and to make 
 us " perfect as our Father in Heaven is per- 
 " fed: j" and the WeaknefTes of it are rather 
 an Argument, that we fhould be religious, 
 than why we cannot. Let us not be mif- 
 taken, for God will bear with the Infirmi- 
 ties of our Nature, but not with thofe of 
 our Will i he will bear with the Infirmities 
 
 he 
 
SERMON IX. 269 
 
 be out of his Wifdom hath thought lit to 
 give us, but not with thole which we out 
 of our Wantonefs create to ourfelves. He 
 conliders our Humanity, and expedls not 
 that we fhould divert ourfelves of it, but 
 when he knows we mufl be Men, he knows 
 alfo, we need not adl below our Natures. 
 He remembers in Ihort whereof we were 
 made, but forgets not what he made us for: 
 He remembers indeed that we are but Clay, 
 but fuch a Clay out of which (if we will 
 give him Leave) he can raife unto himfelf 
 ** VefTels of Honour." 
 
 To conclude. I am fully perfuadcd that 
 there is fcarce any Part of the chriftian 
 World fo degenerate, but at the fame Time 
 that they break the Commandments of their 
 God, they acknov/ledge they ought to have 
 been kept : that have flill fome Senfe of 
 Religion, though their Ways of living and 
 converling with Mankind feem to tell us 
 they have none. And that fometimes will 
 not fail to commend that Virtue in others, 
 which they themfelves are unacquainted 
 with. An Argument indeed of the true 
 
 Beauty 
 
2fo SERMON IX. 
 
 Beauty of Virtue that can extort a Venerar 
 tion for itfelf even from its very Enemies; 
 and oblige even thofe Men to fpeak at leaft 
 in its favour, who perhaps have not Leifure 
 enough to countenance it by their Example. 
 Now, if Virtue appears fo agreeable where- 
 foever we difcover it, it mufl appear no 
 Doubt with a furprifing Advantage, where 
 it is not fo frequently looked for, nor fo 
 often found. If it be fo comely I mean in 
 old Men, whofe Experience (as well as the 
 Preacher) aflures them that ** all is Vanity:'* 
 whom the frequent ill Confequences of Sin 
 have made cautious, and a Coldnefs of Con- 
 ftitution Icfs prone to Vice ; how ravifhing 
 mufl it be in young Men, whofe Inclina- 
 tions are violent, and their Powers to re- 
 ftrain thofe Inclinations are weak : whofe 
 Unacquaintance with the World is apt to 
 make them curious, and whofe Ignorance of 
 Danger, too fecure. How glorious and how 
 Comfortable a Reflexion is it to fee the 
 mighty Influence of the Scriptures thus re- 
 commended by the Pradice of thofe that 
 read them ! 
 
 Can the Image of our Maker be more 
 
 truly 
 
SERMON IX. 271 
 
 truly reprefented to mortal Men, than in a 
 pious Youth ? Where the noble Advantages 
 of Health and Strength are not proftituted 
 to bafe and unworthy Ends : where the Op- 
 portunities of Pleafure are made the Re- 
 creations of his Mind, not the Ruin of his 
 Body, nor the Deftrudlion of his Soul : 
 where his innocent Enjoyments keep his 
 Way fmooth and eafy, but yet clean and 
 undefiled. Is there not fomething that flrikes 
 us with Wonder and w^ith Love, in a Youth 
 that is modeffc in his Behaviour, even in his 
 Temper, and humble in his Soul : courting 
 the Society of the virtuous ; diffident of his 
 own Strength j not refuhng the Advice of 
 the ftricken in Years -, dutiful to his Pa- 
 rents ; refpediful to his Superiors ; cheerful 
 with his Equals ; to his Inferiors kind ; 
 pure in his Thoughts ; chafte in his Dif- 
 courfe ; and devout in the Prefence of his 
 God ? Take him under thefe Circumftances, 
 he is the loveliefl:, and the happieft Creature 
 upon Earth. Happy in the prefent Exercife 
 of his Virtue. Happy in his Refledion 
 upon the Days that are paft. Plappy in the 
 hopeful Profpecft of many flourifhing Years 
 
 to 
 
272 SERMON IX. 
 
 to come. He views all along with Pleafurc 
 the regular Steps and flow Degrees, by 
 which he advances to an honourable old 
 Age; an old Age, that plainly confeflTes his 
 former Virtue, inftead of complaining of 
 the Sins of his Youth. And, becaufe " it 
 <* is appointed unto all Men once to die," 
 when he lays down his Head, he fliall lay 
 it down in Peace i and when after that comes 
 the Judgment ** he fhall receive a Crown 
 of Glory for having kept the Faith." 
 
 SER- 
 
SERMON X, 
 
 Pro y. X. 9. — Former Part. 
 
 He that walketh uprightly 
 walketh surely. 
 
 SELF- Prefervation is a Principle uni- 
 verfally implanted in human Nature, and 
 infeparably united to it. Our own Safety 
 and Security, our own Peace and Profperity, 
 are what ingrofles all our Attention. And 
 without Doubt, our all-wife and merciful 
 Creator hath endued us with this Solicitude 
 and Concern for ourfelves and our Welfare, 
 on Purpofe that we fhould avoid what would 
 hurt us, and purfue what would make us 
 happy. Security from Evil therefore is what 
 S we 
 
274 SERMON X. 
 
 we univerfally do, and muft of Neceflity de-» 
 lire. But though the Defire of Security be 
 an excellent firft Step towards the Attain- 
 ment of it, yet is there no fmall Difficuhy 
 in being able to difcern where Safety is to be 
 found, that we may fly unto it; and where it 
 is that Danger lies, that we may timely retire 
 from it. Things do many Timqs appear 
 very different from what in Fa6t they are ; 
 and a good Deal of Caution and Circum- 
 fpedion are required that we be not miftaken 
 in the Notions we form of them. Sufficient 
 Caufe there is to doubt, whether thatbe always 
 to be purfued that invites -, and to confider, 
 whether that which is likely to affedt us with 
 Pleafure this Moment will not probably be 
 attended with Pain hereafter; and whether 
 momentary Satisfadion be not too light to 
 be laid in the Balance with lading Unea- 
 linefs ' And here I think, we ought with 
 great Thankfulnefs to acknowledge the Good- 
 r^ifs of God towards us, in that he hath not 
 only implanted in the Nature of Man fuch 
 a Principle as muft of neceffity make him 
 defire his own Security and Happinefs, but 
 
 hath 
 
SERMON X. 275 
 
 hath moreover beftowed upon him the Light 
 of Reafon to difcern wherein they confift, 
 the Power to difllnguifh between what is fit 
 to be decHned as hurtful, or embraced as 
 beneficial to him, to the End that he might 
 not err in his Choice when Good and Evil 
 {hould be fet before him. 
 
 But ftill, though Man be endued with this 
 excellent Prerogative above all other Crea- 
 tures, that he can deliberate upon, compare, 
 and judge of what pafles before him, view it 
 in itfelf and in it's Confequences, and prefer 
 one Thing to another ; yet it mufl be con- 
 fefied he is alfo made fubje<fl to very ftrong 
 Paflions, which either fo cloud and obfcure 
 this noble Light, that he cannot always 
 clearly difcern which of the two Things he 
 hath compared is fitteft to be chofen by him, 
 or which fo overpower his Will as to pufh 
 him on to the Choice of that which in his 
 Judgment he condemns, fo that the bare 
 Reafonablenefs of doing or forbearing to do, 
 is not always fufficient to determine him ab- 
 folutely either one Way or other. 
 
 S 2 Allowing 
 
276 S E R M O N X. 
 
 Allowing this to be true, as indeed it is, 
 and that what we would we often do not, 
 and what we would not that we perverfely 
 do, there immediately appears the Neceffity 
 of fome {landing Rule of our Adtions for us 
 to walk by, that if at any Time the Reafon 
 of Things iliould feem to alter, according as 
 frail Men biafled by their Paffions might be 
 difpofed to think they did ; they might have 
 recourfe to this fteady, unvariable, pofitive 
 Rule, compare them with it, and by it con- 
 duct themfelves fafely in their moral Ways. 
 And therefore God Almighty, as a further 
 Inftance of his Beneficence to Man, left his 
 Paffions, to which for wife Purpofes he is 
 made liable, fhould either hinder him from 
 confulting his Reafon or from obeying the 
 Dictates of it, hath moreover given him a 
 pofitive Rule to walk by, a written Law for 
 his Guide. And that a due Regard might 
 be paid to this Law, he hath annexed eternal 
 Rewards and Punifhments to the Obfervance 
 or Negledl of it. 
 
 And again, left what is future and at a 
 Diftance Ihould not fo efFedually work upon 
 
 his 
 
SERMON X. 277 
 
 his Hopes and Fears, as what Is nearer at 
 Hand and jufl; before him, God hath alfo 
 commiffioned the civil Magiftrate to make 
 other Laws in Aid of his own, and intruded 
 him with the Power of the Sword, to the 
 End that fuch Men, as have not the Fear of 
 God before their Eyes, might be reftrained 
 from hurting themfelves, and from ob- 
 ftrudting their own Happnefs, by the Fear of 
 temporal Punifhment immediately to be in- 
 flided on them. 
 
 And again, left ignorant or perverfe Men 
 left to themfelves, fliould mifunderftand or 
 pretend to mifunderftand thefe Laws, whe- 
 ther divine or human ; and when they did 
 not find it convenient to walk uprightly in 
 Conformity to them, ftiould bend them to 
 favour their own Iniquity, and wreft them 
 to their Deftrudion ; God hath appointed 
 certain Interpreters thereof, fallible Men in- 
 deed, but in a particular Manner bred to the 
 Knowledge of thefe Laws, and under as ftridt 
 Obligations to explain them faithfully, as 
 others are to obey them fincerely. 
 
 S 3 Behold 
 
278 SERMON X. 
 
 Behold the Care which God hath taken 
 of Man ! He hath implanted in him a Defire 
 of Happinefs that he might endeavour after 
 it. He hath endowed him with an acute 
 Difcernment that he might know whether 
 what he defired was worthy his Purfuit. He 
 hath fenced him about with Laws for his 
 Security, that he might not forfeit the Blef- 
 fings intended him, by making Excurfions 
 from thefe Bounds, to follow his own vagrant 
 Imaginations, He hath alfo annexed both tem- 
 poral and eternal Sandions to the Violation or 
 Obfervance of thefe Laws ; that if by fome 
 Paffions he fhould be inclined to deviate from 
 the Paths of Piety and Virtue, he might by 
 others be recalled into the right Way, an4 
 that walking uprightly therein, according to 
 the beft Knowledge he hath or can get, he 
 might alfo walk fecurely. 
 
 Uprightnefs then is a Conformity to thefe 
 Laws divine and human. 
 
 When I fay, that Uprightnefs is a Confor- 
 mity to human Laws, I would be underftood 
 to mean fuch human Laws as are reafonable, 
 equitable, not againfl the Law of Nature, or 
 
 the 
 
SERMON X. 279 
 
 the Law of God. This fure is not unnecefTa- 
 rily premifed : fince unreafonable Laws there 
 have been, and, I fuppofe, ftill are in all Coun- 
 tries, to which Men may be tempted to con- 
 form for Fear of Punifhment : at the fame 
 Time that they may think themfelves obliged 
 not to conform in Point of Confcience. 
 Againft fuch as thefe the Prophet Efaias crieth 
 out : *' wo unto them that call Evil Good, and 
 ** Good Evil." And again," wo unto them that 
 ** decree unrighteous Decrees. And Tully 
 hath occafionally thought it proper to fay, 
 that Nothing can be more fooliih than to 
 think that every Thing is juft that is con- 
 tained in human Inftitutes : fince thefe are 
 often obtained by Force or Fraud to effec- 
 tuate the private Schemes of Men in Power, 
 without any Regard to public Utility. How 
 many of our own Statutes have been mended, 
 which fhewed they were imperfed:; and how 
 many repealed, which fuppofes they were in- 
 convenient ; and it would be to flatter the 
 Legiflature to fay, there were none that are 
 bad flill remaining unrepealed. I do not then 
 piean that uprightnefs confifts in a Confor- 
 S 4 mity 
 
28o S E R M O N X. 
 
 mity to fuch human Laws as thefe, but in a 
 Conformity to fuch as are reafonable, equi- 
 table, not againft the law of Nature, or the 
 Law of God -, and even to fuch as of which 
 we do not fee the Reafon, if therein we fee 
 no Unreafonablenefs, Iniquity, or Contra- 
 riety to the Law of Nature or Law of God. 
 Uprightnefs, then, is a Conformity to the 
 divine and human Laws -, and I fhall endea- 
 vour to iliew that in this moral and legal 
 Redlitude confifts our Security. 
 
 1. From Shame. 
 
 2. From Remorfe of Confciencc. 
 
 3. From Punifhment temporal and eternal. 
 
 I. In the Obfervance of the Laws of God 
 and of our Country confifts our Security 
 from Shame. Men naturally delire to be 
 thought well of in general ; and there are 
 particular Perfons, whom we fo love or re- 
 vere, that we would not forfeit their good 
 Opinion of us for any Thing this World 
 contains ; and others perhaps fo ill affedled 
 to us, that we fhould be loath to give them 
 
 Occafion 
 
SERMON X. 281 
 
 Occafion to triumph over our Weaknefs ; or 
 the Pleafure to rejoice at our Difgrace. 
 
 Reputation is as dear to fome Men as their 
 Lives. Some have not been able to outlive 
 the Lofs of it. Others have thought no Ha- 
 zards, no Labours, no Aufterities too great 
 to retrieve it. That Men put a very great 
 Value upon it there needs no other Proof, 
 than that whoever goes about to leffen it muft 
 do it at his Peril. A Hurt of this Kind will 
 not fail to raife fome Refentment in the 
 Breaft of every Sufferer. If unmerited, thofe 
 who have little Reflraint upon them from 
 any religious Conliderations, will be fure as 
 they fee Occafion, to retaliate the Wrong that 
 hath been done them : and if defervcd, the 
 Inftrument of fo painful a Senfation will 
 have derived upon himfelf an Enmity to his 
 Perfon, and a Vigilance to find him faulty. 
 And perhaps a Mifreprefentation of him if 
 innocent. And indeed a ^ood Charadter is of 
 that Importance, that not to value it very 
 highly is to be profligate. And thofe who 
 pretend not to care what others fay of them, 
 are miftaken, if they are ferioas Men. For 
 
 it 
 
282 SERMON X. 
 
 it is the Power of doing good, and is of 
 ineftimable Price. The Hopes of it incite 
 to what is laudable, and the Attainment of 
 it makes us careful to preferve it, and flu- 
 dious to improve it. 
 
 Now Shame is the Senfe of a Lofs of Re- 
 putation, of our having done Something which 
 we fhould not have done, and for having 
 done which. Men will have a bad Opinion 
 of us. And what furer Courfe can we take 
 to avoid this Uneafinefs of the Mind, than 
 by being ftrid Obfervers of the Laws of God 
 and of our Country. 
 
 With Regard to the Laws of God, to 
 moral Laws, there is a Dignity and a Gracc- 
 fulnefs in Virtue. To be fuperior to a Temp- 
 tation is Greatnefs as well as Goodnefs. To 
 fubdue inordinate Affecflions, and to bring 
 into Captivity every irregular Thought to 
 the Obedience of the Law of God, is a 
 Vi(ftory that fhews more Conduct and Cou- 
 rage, and ought to be Matter of greater Tri- 
 umph, than to conquer Armies. In Vice 
 there is a Meannefs, a Reproach to our Rea- 
 fon, a Reflection upon our Difcretion, an 
 
 Impeach- 
 
SERMON X. 283 
 
 Impeachment of that Patience, and Forti- 
 tude, and fteady Refolution by which great 
 and good Men abftain from whatever is mif- 
 becoming or unworthy of them, or will be 
 fhameful to them. That vicious Men do 
 themfelves think Vice to be fliameful, is evi- 
 dent, in that they choofe to pracftife it fe- 
 cretly, and if they are difcovered, yet, to 
 avoid as much of Shame as they can, find it 
 neceffary to extenuate their Faults, and fome- 
 times, to prevent E>ifcovery and the Shame 
 confequent upon it, are guilty of the greatell 
 Crimes that can becommmitted; and through 
 Impatience of other's Confcioufnefs of their 
 Folly, are fometimes tempted to wi(h the 
 Witnefles of it out of the World, even though 
 there be no Apprehenfion they will divulge 
 it. They are in Pain in the Company of 
 fober Men, having a-mifgiving of Heart that 
 others know what they know amifs of them- 
 felves ', the true Reafon of feeking a Refuge 
 and finding a Pleafure in the Converfation of 
 thofe, of whom they know as much ill as 
 they know of themfelves. Mutual Guilt fears 
 no Imputation, it not only doth not accufe, 
 
 but 
 
284 SERMON X. 
 
 but excufes, and even juftifies by fuch Sort 
 of Reafonings, as to the Parties concerned 
 appear plaufible, and of which it is their 
 Jntereft and their Comfort not to fee the 
 Error. Why (hould one have a great Deal, 
 and another Nothing, is to them a fufficient 
 Argument for the invading the Property of 
 any Man ; forgetting that their ou^n Idlenefs, 
 and Lewdnefs, and Intemperance are the 
 Caufe that they have no Property of their 
 own, or that others are backward to give 
 them what they forefee will not better their 
 Condition. There are Men, it is faid, who 
 boaft themfelves of their Wickednefs, and 
 in their own Reprefentation of their immoral 
 Atchievements make themfelves a great deal 
 worfe than they are, from whence it fliould 
 feem as if they thought, not Infamy but Re- 
 putation belonged to their evil Deeds. But 
 in this there may be a Miftake. The Praife 
 they folicit is not to the evil Deed, but to 
 the Dexterity and Addrefs, to the Adivity and 
 Difpatch, to the Intrepidity and Prefence of 
 Mind with which it is committed. For all 
 thefe Qualities when applied to laudable Pur- 
 
 pofes 
 
S E R M O N X. 285 
 
 pofes are really laudable. But no Man fure 
 can think that Wickednefs is an Honour to 
 him. The utmoft that can be faid is, that 
 Modefly by Degrees may be impaired. That 
 from an Impatience of Reproach they may 
 refolve not to be afFeded with it. And after 
 having done Violence to themfelves in fup- 
 preffing the Senfe and Feeling of it, may 
 appear as unconcerned for their immoral Be- 
 haviour as if they were innocent. This however 
 hinders not, but that there will for ever be a 
 great Deal of Difference between the Impu- 
 dence of a Proftitute, and the Confidence of 
 a clear Confcience. 
 
 Let us fee in the next Place, whether the 
 Violation of human Laws reafonable and 
 equitable, be not alfo Matter of Shame to 
 every ferious Man who wiflies the Peace of 
 Societies, or makes a Confcience of his Duty 
 to God. 
 
 That the Law-makers do themfelves often 
 break the Laws : that there is a general Re- 
 miffnefs in the Execution of them : that 
 fome in Power like it better that Men fhould, 
 rather be obnoxious to the Laws than pu- 
 
 niflied 
 
286 SERMON X. 
 
 nifhed by them : that Numbers are equally 
 
 guilty of the fame Violations -, and that fome 
 
 will argue, what is not Evil in itfelf may be 
 
 innocently done, though forbidden by human 
 
 Laws, the Penalty being fubmitted to upon 
 
 Difcoveryj are Confiderations that mayleffen 
 
 the Terror of breaking human Laws, but not 
 
 the Shame, or at leaft not the Shamefulnefs. 
 
 But befides that the Laws of Men are to be 
 
 obeyed for the Sake of God, is there no Shame 
 
 in breaking that Law which one hath iirft 
 
 agreed and confented {hould be made a Law? 
 
 Is it not better for one's Country that its 
 
 Laws Ihould be ftridly obferved than that 
 
 they fhould not ? And is there no Shame in 
 
 having fo little Regard to the Welfare of 
 
 one's Country, as to break the Laws of it 
 
 one'sfelf, and to (hew others the Way to do 
 
 fo too ? On the other Hand, is there no 
 
 Dignity in doing that which is right, if for 
 
 no other Reafon but for this, becaufe it is 
 
 right ? Is there not greater Dignity in doing 
 
 that which is right, the fewer there be that 
 
 do it ? Is there not ftill greater Dignity in 
 
 doing that which is right, the more one may 
 
 do 
 
SERMON X. 287 
 
 do that which is wrong with Impunity ? 
 Befides, is there no Shame in being difco- 
 vered ? Doth not that Term fuppofe one is 
 found doing what one fliould not do ? Doth 
 it not alfo fuppofe one is doing it in a covert 
 Way and in a clandeftine Manner ? And is 
 it worthy a Man of Honour and Virtue to 
 do any Thing which he is afraid should be 
 known ? That he fhould blufh to be fur- 
 prifed in, that he (hould be troubled to hear 
 of? If it be not right, why does he attempt 
 it ? If it be right, why is he afraid to appear 
 in it ? Does not the being furprifed in a 
 Thing one (hould not do, confound a Man 
 that hath any Modefty ? Does he know 
 which Way to look or what to fay ? 
 
 There are fome indeed, who fenfible enough 
 of Shame in departing from certain frivolous 
 Rules of Honour of their own making", live 
 in the utter Contempt of the Laws of God 
 and Man (liamelefs : and not only fo but ar- 
 rogate alfo a Sort of Reputation to their im- 
 moral and unlawful Anions, and often make 
 themfelves a great Deal worfe than they are, 
 purely for the Magnanimity they think there 
 
 is 
 
288 SERMON X. 
 
 is in being above Reflraint. But let them 
 not be miflaken. Shame doth not lefs attend 
 them, becaufe they have learnt to glory in it. 
 The End and Delign of Laws is to curb the 
 vicious and irregular Appetites of Men. And 
 where is the Reputation of owning they 
 are fo much more vicious and irregular than 
 
 o 
 
 other People, that the Laws themfelves are 
 not able to reArain them ? 
 
 With regard to many Laws purely poli- 
 tical, there are alfo Multitudes who profef- 
 fedly live, and allow themfelves in the Breach 
 of them ? Conceiving, perhaps, that what 
 is not Evil in itfelf is therefore innocent -, 
 that their Numbers will keep them in Coun- 
 tenance and protedl them from Shame -, and 
 that there can be no great Harm in the Vio- 
 lation of thefe Laws, fo long as they are ready 
 to fubmit to the Penalty of them, if they be 
 difcovered ? 
 
 And however ready they may be to fubmit 
 to the Penalty of the Laws they violate, yet 
 is there no Shame in Penalty ? Have Re- 
 wards and Penalties loft their Nature, or if 
 
 Praife 
 
SERMON X. 289 
 
 Pralfc attends the one, doth not Difgrace 
 adhere to the other ? 
 
 There is therefore, no Security from 
 Shame but in Uprightnefs, but in a ftrid 
 Conformity to the divine and human Laws. 
 The Hypocrite well knows the Value of 
 this Virtue, and how much it concerns his 
 worldly Interefl that Men fhould have a good 
 Opinion of his Integrity. And therefore 
 though he is not upright yet he pretends to 
 be fo. But as this in him is Diffimulation 
 and not Virtue, fo the Event is generally the 
 fame to him and to other wicked Men. He 
 cannot always be upon his Guard. There 
 are Times when the exacft Obferver will fee 
 through, or at leaft have Reafon to fufpedt 
 that artful Behaviour, by which he would 
 ileal away the Reputation which only be- 
 longs to upright Men. And the World is 
 generally fo ill natured that whomever they 
 fufpedt, they defame. 
 
 But v.liat Difgrace xan ever attend the 
 
 Man who does his Duty ? Who confideri ng 
 
 his own Imbecillity, thinks it a Privilege 
 
 to be under the Reftraint of wholefome 
 
 T Rules, 
 
290 SERMON X. 
 
 Rules, and his greateil Honour to obey 
 them. Wrapped in his own Virtue, Envy 
 and Malice cannot hurt him. The Love 
 and Efteem of all good Men are engaged to 
 protecft and defend him. 
 
 But were it poffible for Men to wear this 
 Difguife without Sufpicion, and to fm fo 
 privately that they ihould not be found out, 
 and that Shame lliould not always be the 
 Confequence of evil Deeds ; yet let them 
 not hereby think themfelves fecure fo long 
 as they fhall be fubjedt, 
 
 2. To.Remorfeof Confcience. 
 
 Peace of Mind is the greateft Bleffing 
 Man can have, and that alone which gives a 
 Relifh to all other Enjoyments. This is 
 what we aim at in all our Purfuits, and if 
 we can be fo happy as to arrive at it, is an 
 ample Recompence of all our Labours. Nei- 
 ther Riches, nor Honours, nor Preferments, 
 nor popular Applaufe, nor great Men's Fa- 
 vour can beflow it. The only Source from 
 whence it fprings is a Man's own Bread, 
 which kept clean and unpolluted will be an 
 
 inex- 
 
SERMON X. 291 
 
 inexhauftible Fountain of the moft refrefli- 
 ing Waters. Nothing but Uprightnefs can 
 fecure to us this Peace of Mind, this lovely 
 Tranquillity. ** There is no Peace faith my 
 ** God to the wicked." For every Man 
 who is confcious to himfelf of evil Deeds 
 carries about with him his own Accufer, his 
 own Tormenter : before he has commited 
 the premeditated Crime, his Thoughts are 
 fo taken up with the Profpeft of fome pre- 
 fent Pleafure or Advantage refulting from it, 
 that he fees not the dreadful Confequcnces 
 that will attend it ; but after the evil Adion 
 is once done, and cannot, if he would give 
 ten thoufand Worlds, be undone ; when the 
 Guilt that feemed little before it was incur- 
 red, is now enhanced, and the Satisfadion 
 or Benefit that was before propofed is now 
 diminifhed, then it is, that innumerable un- 
 eafy Thoughts are apt to crowd upon him 
 in a tumultuous Manner. Then it is, that 
 he feels the infufferable Pain and Anguiih 
 of a wounded Spirit. What Refuge does he 
 hope for in Retirement ; whilft the fatal 
 Arrow fticks fall in his Side, and the Mind 
 T 2 is 
 
292 SERMON X. 
 
 is atLeifure to lay before him a faithful Re- 
 prefentation of what he dreads to behold ? 
 And when, for Eafe, he would change his So- 
 litude for Society ; then it is, that in the 
 midft of his Amufements and Diverfions the 
 Remembrance of Guilt obtrudes itfelf upon 
 him, and damps the Jollity of all his En- 
 tertainments. Then it is, that he mufl be 
 forced to hear the like Crimes he is guilty 
 of condemned in others, and apply the fame 
 Cenfures to himfelf which are due to them, 
 with an aching Heart. What fort of Secu- 
 rity is this, to walk difhoneflly in By-paths 
 and crooked Ways unfeen of Men, if we 
 ourfelves difapprove the irregular Steps we 
 take, and for ever lament, that we would 
 Retreat and cannot ? What avails it any 
 Man to, have hid his Theft, his Murder, his 
 Adultery, his Perjury from Men ? The all- 
 feeing Eye hath difcovered him, and the 
 Almighty with a flretched out Arm purfues 
 him. 
 
 But it may be there are fome fo accuf- 
 tomed to do Evil, of fo loft a Reputation, 
 and of fo feared a Confcience, that they are 
 infenfible of Shame, incapable of Remorfe : 
 
 and 
 
S E R M O N X. 293 
 
 and who, if thefe were all the difmal Con- 
 fequences of doing Evil, find no Difcou- 
 ragement from hence. If the Violations of 
 the Laws of God and Man were attended 
 with no other Dangers than Infamy, and 
 after Reflecflions full of Horror, they are as 
 fecure from any Apprehenfions of thefe as 
 Uprightnefs itfelf can make them. But 
 God be thanked, thefe fhamelefs hardened 
 Wretches are ftill of the fame weak Frame 
 and Make with other Men, are ftill as fen- 
 fible of external Pain, fear Punifhmept, and 
 fear Death flill like other Men : and the lefs 
 they believe of another world, the more un- 
 willing they are to be hurried out of this : 
 which brings me to obferve, 
 
 3. That their fancied Security in the tv/o 
 former Refpedls, will but more effedtually 
 expofe them to thofe Dangers which they do 
 and muft fear, and from which the upright 
 Man alone can poffibly be fecure, viz. of 
 temporal and eternal Punifhment. The Prof- 
 ped: of fome prefent Pleafure or Profit is 
 the great Temptation to wicked Men to fin, 
 T 3 which 
 
294 SERMON X. 
 
 which would be of little Confideration to 
 them if they were thoroughly acquainted 
 with Virtue, *« whofe Ways are Ways of 
 " Pleafantnefs, and all whofe Paths are 
 *' Peace ;" and which as it is, would hardly 
 be a Temptation great enough to overcome 
 them, if they were not buoyed up with the 
 Hopes of Impunity. 
 
 But let not the wicked Man flatter him- 
 felf that he fhall go Unpuniflied, either in 
 this World, or in the World to come. His 
 Defigns may be deeply laid ; his Schemes 
 may be cunningly contrived -, his outward 
 Behaviour may be fo plaufible as not to be 
 fufpedted : he may have fucceeded in his 
 dark Pradifes fo often without Difcovery, 
 as to be confirmed in his Opinion '* that he 
 ** fhall never be found out i" he may have 
 blamed the Mifcondud of others who have 
 mifcarried in their wicked Enterprifes, and 
 fancy that he himfelf in the fame Cafes could 
 have ufed greater Dexterity, and that how- 
 ever ** They were taken in the crafty Wili- 
 " nefs that they had imagined," yet he 
 could have efcaped. 
 
 But 
 
SERMON X. 295 
 
 But after all, he cannot be more wary to 
 attempt a Villany, than others will be watch- 
 ful to difcover him. The Laws were made 
 for the Security of the Community, and the 
 Breaker of them is a common Enemy. To 
 hurt one Man is to alarm the Neighbour- 
 hood : and every Man that regards his own 
 Safety, will in this Refped: be concerned 
 for that of others -, and will think it his 
 Intereil to purfue the Invader of it and bring 
 him to Juftice, both that he may be freed 
 from any future Apprehenfion of Injuries 
 from him, and that others, being terrified by 
 the Example of his Punifhment, may be 
 afraid to offend. 
 
 It is very rare that any notable Crime 
 hath efcaped being brought to Light j and 
 the Numbers yearly convid:ed and con- 
 demned to the Punifhments they deferved, 
 might convince any Man, that was not too 
 fond of his own Parts, that running the 
 fame Hazards he would not be likely to be 
 more fortunate. No Man that does Evil is 
 ever fecure, however fecret. He may look 
 about to fee who feeth, but he is not fure he 
 T 4 is 
 
296 SERMON X. 
 
 is not feen. If the Darknefs of the Night 
 invite, the Silence of it often betrays. If 
 the Villain goes alone, there is ufually a 
 Mifgiving of Heart and Fearfulnefs to at- 
 tempt ; there is ufually a Slownefs to dif- 
 patch what was intended, and a Diforder in 
 his own Scheme, and an Invitation of Re- 
 finance, all which tend to Difcovery. In 
 the Confidence of an Accomplice there is 
 no better Security. What his Fidelity would 
 hide, his Inadvertence may difclofe. What 
 the prefent Friendfhip conceals, future Dif- 
 agreements, may lay open. Who is fafe from 
 the Weaknefs or Folly, or Paffion^of a frail 
 Criminal ? What wicked Man is above the 
 Temptation that may be offered for a wanted 
 Difcovery ? What Taciturnity is to be ex^ 
 pedled in the Decay of Parts, or Lofs of 
 Senfes which in the Courfe of Life may 
 happen to any Man ? What Sagacity can 
 forefee all the Queftions that may be put to 
 fufpeded Perfons ? Or be able to evade the 
 Force of them, or to contrive a Defence fo 
 connected, fo uniform, fo agreeing in all its 
 PartiS as that the Audience fhall not fail to 
 
 pity 
 
SERMON X. 297 
 
 pity the falfely accufed, and retire under a 
 full Perfuafion of their Innocence ? Or what 
 if a wicked Partner fliould repent, and not 
 being able to make Reflitution for the 
 Wrongs he hath done, Ihould under the 
 Terrors of his Confcience, think himfelf 
 obliged, in his laft Moments, when he is 
 launching out into Eternity, to confefs his 
 Crimes, and fearing no other Reproach like 
 that of his own Heart, to declare who it 
 was that betrayed him into them, or aflifted 
 him in them. 
 
 But if Men of this bad Charadter are 
 ufually fo hardened, that Nothing of this 
 needeth to be feared, (though this in Fadt 
 hath often happened) yet who is always fo 
 wary and circumfped; in doing ill, and after 
 he hath done it, that he can be fure he fliall 
 not betray himfelf ? There is a Hurry, and 
 a Confufion that attends Guilt, in the midfl: 
 of which thofe very Things are often done 
 to cover, which effedually expofe the wicked 
 Perfon. God Almighty will infatuate him 
 that he may deftroy himfelf. *' He is afraid 
 '* where no Fear is. He fleeth when no Man 
 
 ** pur- 
 
298 SERMON X. 
 
 ** purfueth ;" and as it were, offers himfeli 
 up to the Punifhment he feeks to efcape. 
 
 But alas ! What are temporal Punifhments 
 compared with eternal ! If thofe are to be 
 dreaded becaufe they are more immediate : 
 thefe are juftly terrible in that they are more 
 exquifite and more lafting. Therefore let not 
 ** the Heart of Man be fet in him to do 
 ** Evil, becaufe Sentence is not executed 
 ** fpeedily againft him." Nor let him flatter 
 himfelf that this is at fo great a Diftance. 
 How fbort is the longeft Life compared with 
 Eternity ! It is even as Nothing. At beft it 
 is but a Span long -, and God Almighty in- 
 cenfed at the Difobedience of Men may be 
 provoked to cut it fhorter than they are 
 aware of. When a Man is defcending to 
 the Grave, and muft enter into an eternal 
 State of Happinefs or Mifery according as 
 he hath obeyed or difobeyed the Laws of 
 his Maker, what are all ** the Plcafures of 
 ** Sin which he hath enjoyed for a Seafon ?'' 
 what Security is it to him to have been able 
 to evade the Examinations of an earthly 
 Magiflrate, and to have efcaped the Punifh- 
 ment 
 
SERMON X. 299 
 
 ment afligned to the breach of human Laws ? 
 the Damnation that he hath been fo often 
 warned of, and which feemed at a Diflance, 
 now lingereth not, and the juft Vengeance 
 of God is ready to overtake him. In vain 
 doth he call to the Hills to hide him, and 
 to the Rocks to cover him, for ** all Things 
 ^« are naked and opened to the" all-feeing 
 *< Eyes" of the fupreme Judge with whom 
 he now hath to do. Nor hath there been 
 any Thing heretofore fo fecret, which fliall 
 not now be made manifefl. Now the up- 
 right and the wicked fhall hear their refpec- 
 tive Dooms pronounced, ** Come ye blef- 
 ** fed of my Father receive the Kingdom 
 " prepared for you. Go ye curfed into ever- 
 ** lading Fire." 
 
 I hope by the above Refledions it hath 
 appeared that there is no fecurity from 
 Shame, or Remorfe of Confcience, or pre- 
 fent or future Punifhment but in Upright- 
 nefs, or a Condudt agreeable to the Laws of 
 God and of our Country. But before I 
 conclude this Difcourfe, I beg leave to ob- 
 'ferve that as there is an Uprightnefs required 
 
 in 
 
300 SERMON X. 
 
 in keeping fo there is in explaining thefc 
 Laws ; and. that Security in all the fore- 
 mentioned Refpeds will belong, as to the 
 upright Obferver only, fo only to the up- 
 right Interpreter of them. 
 
 The Grofs of Mankind can neither be 
 their own Counfellors in matters of human 
 Law without Prejudice to their temporal 
 Interests : nor their own Cafuifls in Matters 
 of divine Law without Hazard to their fpi- 
 ritual : nor at any time competent Judges 
 in their own Cafe. 
 
 Hence arifes a NecefTity that fome Men 
 fhould apply themfelves in a particular Man- 
 ner to the Study of thefe Laws, and to get 
 therein fuch Knowledge as may enable them 
 to advife thofe who fhall confult them, what 
 may be done with Safety in points of Law, 
 or Confcience. 
 
 To invite Applications to them for their 
 Advice, they profefs themfelves ready and 
 able to give it. The higher are their Sta- 
 tions, and the greater their Reputation for 
 Skill in their feveral Profeffions, the greater 
 
 is 
 
SERMON X. 301 
 
 is the Authority and Influence of their Opi- 
 nions and Dodrines. 
 
 If they miflead, how many do they inif- 
 lead ? And if thofe who are mifled are Men 
 pf Power, how fatal, how extenlive may 
 be the Mifchief of the Error ? 
 
 Hiftories will fufficiently inform us, that 
 Illegalities warranted to be Law, and inde- 
 feniible Tenets preiTed upon the Confcience 
 for Gofpel, by their refpedive great Profef- 
 fors, have fubverted Kingdoms. 
 
 But what could be a fufficient Motive? 
 Naturally, if there be no Biafs upon the 
 Mind, Men choofe to fay that which they 
 really think, and it is with Reludance that 
 they ever bring themfelves to fay otherwife. 
 No other Motive hath appeared, than to 
 gratify the mean Appetite, which they could 
 not forego, to a greater Fortune, or a higher 
 Station, by pleaflng Men, who could enrich 
 them, and advance them. 
 
 But ** do they feek to pleafe Men ? If 
 ** they yet feek to pleafe Men, they will not 
 *' be the Servajits'of Chrill:." 
 
 And 
 
302 SERMON X. 
 
 And if in thefe Cafes they cannot be faid 
 to walk uprightly, neither will they be found 
 to walk fecurely. Their high Character will 
 not fkreen them from Reproach, but rather 
 expofe them to it. Or if others fhould ac- 
 quit them, they would yet condemn them- 
 felves. Moreover it is required both of the 
 Difpenfers of the Laws of the Realm, and 
 of " the Stewards of the Myfleries of God, 
 ** that Men be found faithful i" and, if 
 *« they be not. He that is higher than the 
 *' higheft, regardeth, and there be higher 
 «♦ than they." 
 
 Away then, with all thefe Temptations 
 which do fo eafily befet unfteady, covetous, 
 and ambitious Men. Away with this childifh 
 Fondnefs for outward Pomp and Splendour, 
 for corruptible Riches, for deceitful Favour. 
 Our Education here, and our Experience 
 every where, will teach us the Emptinefs, 
 and Vanity of thefe Trifles. To a Man who 
 daily confiders his Mortality, and that he is 
 going to ** the Land where all Things 
 are forgotten," what are the greateft earthly 
 Advantages which the greateft Prince hath 
 
 to 
 
S E R M O N X. 303 
 
 to beflow, compared with the Satisfaction 
 of his own Confcience here, and '* the 
 «' Glory which fhdl be Revealed" in him 
 hereafter ? Then, '* let not our Heart re- 
 ** proach us fo long as we live." Let us 
 keep our Integrity, though we die. Up- 
 rightnefs is the greatefl Ornament of the 
 greatefl: Men of all Profeffions. It conci- 
 liates Truft and Confidence, Affed^ion and 
 Friend(hip ; for it is the greatefl Security 
 can be given to Men, that we will not in- 
 jure them, nor deceive them. There is no 
 Fortune fo low, nor Afpedl fo mean to 
 which it doth not add a Value and a Beauty. 
 The Perfon adorned with it may pofTefs his 
 Superiority without Envy, and his Frailty 
 without Cenfure. It difarms the malevo- 
 lent of his Malice, and the puniflied of his 
 Refentment. It gives a Serenity in Solitude, 
 a Cheerfulnefs in Society, a Pleafure in De- 
 votion, a Confolation in Mifery, ancl at the 
 Approach of Death, Plopes full of Immor- 
 tality. 
 
 S E R. 
 
The following SERMONS have 
 before been printed fingly. 
 
 I, 'The minijlerial Duty fet forth. 
 
 Preached before the 
 UNIVERSITY OF OXFORD, 
 
 ON THE 
 LAST SUNDAY IN JUNE, 1740. 
 
 UPON 
 
 One of the Texts appointed by the late 
 Reverend William Master, M. A, 
 
 AND 
 
 Publiflied at the Requeft of the Vice* 
 Chancellor, and Heads of Houfes. 
 
SERMON XI. 
 
 2 T I M. II. 24. 
 
 The Servant of the Lord must not 
 strive; but be gentle unto all 
 Men, apt to teach. 
 
 IN treating of thefe Words I {hall con- 
 fider, 
 
 1 . Who IS here faid to be the " Servant 
 " of the Lord," and what is meant by the 
 Prohibition, " muft not ftrive.'* 
 
 2. I Ihall endeavour to fliew, that, in the 
 Difputes he may have, in the Courfe of his 
 Miniftration, with ferious Men differing from 
 him in Opinion about religious Matters, he 
 muft be " gentle." And, 
 
 U 2 3. That, 
 
3o8 SERMON XI. 
 
 3. That, with refped to thofe who fliall 
 at any Time be committed to his Care, he 
 muil be '** apt to teach." 
 
 By '' the Servant of the Lord," in a large 
 Senfe, may be underftood every Perfon who 
 hath embraced the Gofpel, believes in Jefus 
 Chrift, purpofes to obey his Will, and fol- 
 low his Example. And it is true, indeed, it 
 will not become fuch an one to ftrive, or be 
 contentious. The feveral Precepts concern- 
 ing Humility, Meeknefs, and Charity, given 
 him by Chrift in the Gofpel, would be vio-. 
 iated by fuch a Behaviour -, and very little 
 would he be thought to have learnt of him, 
 who, in fo eminent a Degree, was meek and 
 lowly. 
 
 But this Epiftle having been written to 
 One who had not only embraced the Gofpel, 
 but was appointed alfo to be a Preacher of 
 it, makes it evident, that this Term is to be 
 taken in a more limited Signification, and 
 that, by the Servant of the Lord, we muft 
 here underhand a Preacher of the Gofpel, of 
 what Order, Degree, or Rank foever he may 
 
 be. 
 
SERMON XI. 309 
 
 be. And very ill, indeed, would it become 
 him to flrive, or be contentious, whofe amia- 
 ble Charader it is, that he is the ** MefTen- 
 ** ger of Peace : of that Peace whereby God 
 is reconciled to Man ; of that Peace which 
 all Chriftians are commanded to have one 
 with another. 
 
 What the particular Meaning of the Pro- 
 hibition, " muft not ftrive," is, we need go 
 no farther than the Context to learn. In the 
 Context we read, " but foolifh and un- 
 ** learned Queftions avoid, knowing that they 
 ** do gender * Strifes." And then it follows 
 in the Text, " the Servant of the Lord muft 
 ** not -f- flrive." When therefore, the Ser- 
 vant of the Lord is forbidden to ftrive, he is 
 then alfo forbidden to engage in ** foolifti and 
 ** unlearned Queftions," or Difputes, which are 
 faid, to ** gender Strifes;" and to be the Occa- 
 fion of Enmity between thofe whom the 
 Apoftle would have to agree. 
 
 What is here meant by J *' fooliili and un- 
 *' learned Queftions" or Difputes, Diiputes 
 
 U 7 moved 
 
310 SERMON XI. 
 
 moved by Perfons ignorant, and uninftruded 
 in the chriftian Faith, may be learnt by com- 
 paring this Advice to Timothy, v^ith that 
 before given to him and other Teachers, (i 
 Tim. I. 4.) and here repeated. 
 
 The Advice there given is, ** that they 
 ** fhould teach no other Dodtrine," (than 
 what he had delivered) ** neither give heed to 
 '* Fables, and endlefs Genealogies, which 
 ** minifter * Queflions, rather than godly 
 ** edifying, which is in Faith." Meaning by 
 Fables, fuch Traditions of the Jewifh Dodors 
 as, clashing with the Precepts of Chriftianity, 
 and**making the Word of God of noneEffedl," 
 could have no Truth in them, nor were arty 
 more to he heeded than the pure Inventions 
 of Men ; and about which, therefore, the 
 rightly inflrudled in the Faith muft needs 
 think any Queftions or Difputes foolifh and 
 unkarned : and meaning by Genealogies, the 
 Privileges fo many valued themfelves upon, 
 (and upon which, if upon any of this kind, 
 they might have Reafon to do fo) either of a 
 
 regular 
 
SERMON XL 311 
 
 regular Defcent from David , and confe- 
 quently, of their Afiinlty to the Mefiiah ; 
 or from Abraham, and fo of being the only 
 vifible Church on Earth. But that any Quef- 
 tions or Difputes even about thefe, were alfo 
 fooliili and unlearned, is evident : for that, 
 in the firft Cafe, the fpiritual Relation to 
 Chrift is infinitely preferable to the natural ; 
 and ** whofoever doth the Will of his Father, 
 " which is in Heaven," the fame, he declares, 
 " to be his Brother, and Sifter, and Mother :" 
 and in the fecond, of what ufe was it to any 
 of them, either to fay within themfelves, or 
 to boaft to others, that they had x^braham to 
 their Father, unlefs they had alfo ** walked 
 ** in the Steps of the * Faith of their Father 
 ** Abraham ?" Abraham faw the Day of the 
 chriftian Inftitution afar off, and was glad ; 
 and if his Children could not fee it, when it 
 fhone diredly upon them, and be glad of it 
 too, of what Advantage was their Defcent 
 from him ? or what Occafion had they to 
 
 * For they only which are of Faith (of his Faith) the fame 
 are the Children of Ahrahatn, (or within the Prumi/e made to 
 Abraham aud his Seed) Gal. III. 7. 16. 
 
 U 4 value 
 
312 SERMON XI. 
 
 value themfelves upon it ? And what, natu- 
 rally, could be the Confequence of giving 
 themfelves the Preference, where there was 
 no Inequality, but Difputes ? The ** Partition 
 ** Wall" was now broken down. The Gofpel 
 firft propofed to the Jew, was now alfo offered 
 to the Gentile. And, the Belief and Practice 
 of it being equal, equally entitled the one and 
 the other to the Favour of God. Superiority 
 claimed, upon Pretenfions that could not be 
 made out, would never be fubmitted to ; and, 
 therefore, if the Genealogies were not end- 
 lefs, the Difputes would be. And fo long 
 as thefe fhould continue, mutual Love, the 
 Badge of Chriftians, would be.deflroyed, and 
 a Stop put to Edification, or building up the 
 Church of Chrift, which then only may be 
 faid to be finiilied, wl:ien Men (hall generally 
 receive the Gofpel, and, " with all Lowlinefs 
 ** and Meeknefs, and forbearing one another 
 •* in Love; endeavour to keep the Unity of the 
 '* Spirit," or an Agreement in chriftian Sen- 
 timents, ** in the Bond of Peace." 
 
 If the Servant of the Lord, then, mull: not 
 
 ftrive. 
 
SERMON XL 313 
 
 ftrive, it is plain, he muft " avoid foolifli and 
 ** unlearned Queftions, which gender Strifes." 
 
 It is a fufficicnt Reafon, indeed, for the 
 " Servant of the Lord," not to enter ferioufly 
 into the Difcuflion of fooHfh and unlearned 
 Queflions, that the doing it is altogether un- 
 worthy of his Chara(5ler, even though no Strife 
 or Contention (liouid cnfue. How much more 
 unworthy of it, then, muft it be, to laboujr 
 the Proof or Difproof of Matters of no Con- 
 fequence to Religion, with a Strife and Con- 
 tention, which Queftions of the greatefl can- 
 not warrant ? 
 
 Difputes which Men occafionally engage 
 in, not in a polemical, but a friendly Manner, 
 for Trial of their Skill, or Exercife of their 
 Parts, or Indulgence of their Wit, at a pro- 
 per Time, and in a proper Place, and with 
 Indifference to the Iflue, are innocent enough, 
 however frivolous, fo long as Strifes are not 
 thereby gendered : but fince in Difputes ut- 
 terly infignificant, if there be a Solicitude for 
 the Event, (whether that arife from Fear of 
 being thought inferior in the Conteft, or 
 Miftake about the Moment of it) as great 
 
 Heats 
 
314 SERMON XL 
 
 Heats and Animofities in the Contenders, as 
 flaring a Contempt of each others Judgment, 
 as manifeft a Diflike of each others Perfon, is 
 fcen to arife, as in Difputes the IfTue of which 
 is of the lafl Importance, the Advice given 
 to prevent all unnecelTary Occafion of Strifes, 
 the moving foolifh and unlearned Queftions, 
 with the fame Earneftnefs, as if they were 
 wife and learned, is very good. For, let what 
 will be the Determination, Religion can from 
 thence receive no Benefit, and, if Strife at- 
 tend, much Hurt. 
 
 But, though the Servant of the Lord be 
 forbidden to engage in foolifti and unlearned 
 Queftions, the denying or admitting of 
 which is a Thing indifferent with refpedt to 
 the Intereft of Religion, yet he is not forbid- 
 den, nay, he is commanded, to defend im- 
 portant Truths, even though it fliould fome- 
 times happen, through the Infirmity of the 
 Difputant, that Strife fhould attend his Dif- 
 putation. For, though this (hould happen, as 
 it often hath, and often will again, if Men 
 will not fee the greater Dignity there is in 
 that which is rational and decent, than in 
 
 that 
 
SERMON XI. 315 
 
 that which is contumelious and ridiculous ; 
 and the clerical Character of particular Dif- 
 putants be thereby leflened j and chriftian Re- 
 ligion defended by Men who are too proud 
 of their Abilities, and have no Command of 
 their Paffions, be, fo far, for the prefent, dif- 
 ferved ; yet the Importance of the Difputes, 
 if momentous Truth be thereby eftabliflied, 
 will, in point of Service to Religion, be an 
 Over-balance : fince the important Truth 
 once eftablidied will remain, when the Con- 
 tenders ihall be no more. 
 
 But, fmce Religion is capable of being 
 thought lefs well of in any Degree, for any 
 indifcreet, or intemperate Zeal in its Defen- 
 ders, the Servant of the Lord, even in the 
 Defence of important Truths, is flill forbid- 
 den to ftrive, or to be contentious, in the 
 fame Senfe, in which Strife and Contention 
 are fuppofed to attend Difputes of no Confe- 
 quence to Religion. 
 
 Not Difputes, then, but the Vices inci- 
 dent to Difputes, are forbidden. Now Con- 
 tention is a Vice incident to Difputation. The 
 Contender, whilft he pretends to be fearch- 
 
 ing 
 
^i6 SERMON XI. 
 
 ing after Truth, is feeking Vidory, and, by 
 Vidtory, Glory : whence the Greeks call Con- 
 tention (pi\cm)cUv, or the Love of Vidory in 
 the Difpute, the Concomitants of which are 
 the Conceit of Parts, the Pride of Learning, 
 Impatience of Contradiction, a tumultuous 
 and diforderly Procefs in the Argumentation, 
 Afperity, Infult, Triumph, Reproaches, Abu- 
 fes. Contumelies, which proceed from a vi- 
 cious Earneflnefs to get the better ; aud are 
 all nothing to the Purpofe, forafmuch as 
 Truth, pretended to be fought after, muft 
 ftand or fall by the Evidence that appears for 
 or againfl: it, which by the Duft the Con- 
 tenders have raifed about it is obfcured, and 
 can never be clearly feen till that is fettled. 
 
 Suppofing, then, the Servant of the Lord 
 to be engaged in Difputes with ferious Men, 
 differing from him in Opinion about reli- 
 gious Matters, he muil: not, in his defending 
 what he thinks to be important Truth, be 
 contentious, but gentle ; which is the 
 
 2. Thinp; I propofed to confider. 
 Very learned and very good Men have 
 
 been 
 
SERMON XL 317 
 
 been often difappointed of the proper and 
 defireable Fruit of their Labours, when, 
 through Prejudice or Paffion, they have de- 
 parted from the Gentlenefs recommended In 
 the Text, whether in their Converfation or 
 Writings. The Service they have intended, 
 and have been able to do their Mafter, hath 
 not been done. It is well if the Caufe of 
 their Mafter, under their Condudl and Ma- 
 nagement hath not been hurt. If therefore 
 this Gentlenefs be not in the Temper, it muft 
 be in the Difcretion of the Servant. The 
 Appearance and Opinion of it is neceflary to 
 the Purpofe of doing Service. It is an Art 
 that muft be learnt. It is a Characfter that 
 muft be aftumed. Where-ever there is fuch a 
 Behaviour, as that, for the Good that may be 
 done by it, Gentlenefs lliall be thought really 
 to be, where naturally it is not, there is a 
 moft virtuous Diffimulation. 
 
 I deny not, but that there may, occafio- 
 nally ; be fome difficulty in it, ariiing either 
 from the Temper of the Servant, or the Way- 
 wardnefs of thofe, with whom, in the Courfe 
 pf his Miniftration, he muft converfe : but, 
 
 {0 
 
3i8 SERMON XL 
 
 fo there may in the Exercife of any other 
 Virtue, till the Confideration of the Reafon 
 of the Thing, habitual Pracftice, and certain 
 Conquefts, reviewed with Fleafure, have af- 
 fured us, that it is not only a fuperable Talk, 
 but an agreeable and ufeful Exercife. 
 
 But, were the Difficulty found to be infu- 
 perable by the Servant, after he iliould have 
 taken true Pains with himfelf to conquer it, 
 yet this would ftill be the Confequence, that 
 though, according to the Pains he had taken, 
 he would be the better Man, yet, in the fame 
 Degree, in which he fhould have failed of 
 Succefs, he would be a deficient Servant. 
 For, towards thofe who differ from him in 
 Opinion, is Gentlenefs efpecially required j 
 there being no other way by which they will 
 fubmit to be approached. There is no Room 
 for him to exercife this Virtue towards thofe 
 with whom he agrees. For, towards thofe 
 all Men are gentle, even fuch as are not of a 
 gentle Nature. 
 
 I need not fay, that the lefs prepared we 
 are to engage in Difputes with others, who 
 feem to differ from us, the more gentle we 
 
 fhould 
 
SERMON XL 319 
 
 fhouid be. - For, if we have not well confi- 
 dered the Subjed of Difference, we may not, 
 for the prefent, be certain, whether they do 
 differ from us or no. And very precipitate, 
 abfurd, and unfeemly would it be indeed, to 
 fhew any Dillike, much more any Contempt 
 of Perfons for varying from us in their Opi- 
 nions, when they do not vary ; or, if they 
 do, whilft we are unprepared to fliew them 
 wherein they err. 
 
 But, if the Servant of the Lord be never 
 fo well prepared to explain and eftablifh the 
 Precepts and Dodrines of the Gofpel, and to 
 convince Men of their Departures from the 
 Truth, as it is in Chrifi Jefus, and doth in- 
 tend this earneftly, as a Matter of the greateft 
 Impoitance to them, yet, in Prudence, he 
 will not do it in a Way likely to defeat his 
 own defign. 
 
 He will only fay, what he hath to fay, in 
 Terms plain and explicit ; and with a View 
 fully to inform, and as often as there fhall 
 feem to be occafion -, and at a Seafon mofl 
 likely to have effedl 5 and in a Manner leaft 
 Jikely to offend. 
 
 Whether 
 
320 SERMON XL 
 
 . Whether what he fhall inftrud: them in, 
 or perfuade them to, will be duly regarded, 
 depends no further on the Servant, than that 
 he be careful there be nothing in his Con- 
 dud towards them, that may incline theoT to 
 difregard it. 
 
 This Point being fecured, the Servant of 
 the Lord hath done all that a Servant can do. 
 The Mafter can do more, indeed, and will 
 do more, if Men are in good earneft delirous 
 to know the Truth, and to believe and live 
 according to it. He will incline their Un- 
 derftandings. He will enlighten their Wills. 
 His Grace will be fufficient for them. But 
 *' the Servant of the Lord muft not llrive" in a 
 manner unbecoming a Servant. He is in- 
 trufted with a Meflage. All that is required 
 of him is, that he be found faithful in de- 
 livering it. If there be any Doubt about 
 the Meaning of it, he can only relate how 
 he himfelf underftands it, and argue how 
 feafonable it is, that others fhould fo under- 
 fland it too. 
 
 If they do not immediately comprehend 
 him, if thev are flow in colled:ing the Force 
 
 of 
 
SERMON XL 321 
 
 of his Arguments, he is not to be impatient ; 
 he is not to upbraid them with Stupidity in 
 not feeing this Force, or with Difingenuity in 
 not owning it ; Imputations, whilft what is 
 imputed is uncertain, at once unmannerly and 
 uncharitable, and, if true, unnecefTary. They 
 will look upon fuch a Procedure as a Degree 
 of Violence intended to awe them into a Re- 
 lignation of their prefent Perfuafions, to com- 
 pel them to an implicit Submiffion to his 
 Opinion, and to extort from them the Liberty 
 they have to judge for themfelves, which im- 
 plies Incompetency to do it. 
 
 But, hardly, is there a Man, who, in Point 
 of Senfe, views himfelf in fo difadvantageous 
 a Light, as to confider himfelf of no Kind of 
 Value, nor worthy of any the Icaft Regard. 
 Self-love, univerfally implanted in human 
 Nature, will not fuffer him to do this. If he 
 could do it, he would be, in a good Degree 
 unhappy. He would be as often out of Hu- 
 mour with himfelf, as he fhould think of it; 
 and we may therefore conclude, he will be 
 as often out of Humour with others, as they 
 fhall appear to think this of him. That which 
 X diftin- 
 
322 SERMON xr. 
 
 diftlnguiflies Men from Brutes being their 
 Reafon, and that which diftinguifhes Men 
 from Men, being their fuperior Reafon, a 
 good Underftanding is of fo high a Price, 
 that laft of all will any be brought to yield 
 that they have it not, at leaft, in Matters that 
 have lain in their Way to confider, in Matters 
 that are propofed to their Confederation ; 
 which very Propofal being an Appeal to their 
 Underftanding, fuppofes them to have it. And 
 he who fliall undervalue it in others, will bs 
 thought himfelf not to have it, and, accord- 
 ingly be difregarded in what he hath to offer 
 as the Refult of it. 
 
 Hence it is that fo many Exhortations are 
 given in Scripture to behave in fuch a Man- 
 ner as not to give Offence by the Diminution 
 of it in any, fince, naturally, Men will have 
 the better Opinion of any one, the better he 
 ftiall feem to have of their Underftanding. 
 
 Hence arifes the Sin, and the Danger, in 
 our Saviour's Eftimate, to him who fhall fay 
 to his Brotherj thou Fool : forafmuch as this 
 cannot be faid without betraying fo much 
 Difpleafure againft him, and fo much Ill-will 
 
 to 
 
SERMON XL 323 
 
 to him, and (o much Contempt of him, as 
 will naturally be followed by reciprocal Dif- 
 inclination and Difaffe^tion, and an utter 
 Refufal to be guided or direcfted by him, let 
 his Talents for Convidion or Reformation 
 be what they will. 
 
 But, in how flender a Degree foever any 
 Man hath Underftanding, yet, if he think it 
 fufficient to guide him, he muft be at Liberty 
 to make ufe of it, and, if he pleafes, to rely 
 upon it. If, thinking it incompetent for the 
 Purpofe, he will follow the Judgment of 
 another, he will flill think he hath Under- 
 ftanding enough to choofe whofe Judgment 
 he fhall follow. He will not follow his, to 
 be fure, who, he thinks, doth not ufe him 
 well : nor will he ever believe he is fo defi- 
 cient in Underftanding, as not to know when 
 he is well ufed. 
 
 Any Kind of Force, which the Servant of 
 the Lord ihall attempt to ufe in order to 
 bring Men over to his different Opinion, be- 
 fides that of the Reafon of the Thing, (which 
 to rational Creatures is Cogency fufficient, at 
 leaft for the Acknowledgment of the Truth, 
 X 2 if 
 
3^4 S E R M O N Xr. 
 
 if not for the Pradlice of it) will always 
 meet with Oppofition where Men can be fafe, 
 and Compliance in Appearance only where 
 they cannot. Nor can it poffibly be other- 
 wife. For though Men may be forced to do 
 as he would have them do, yet they cannot 
 be forced to think as he would have them 
 think. They cannot, often, think as they 
 would themfelves. The eafieft and moft na- 
 tural way of inducing them to think as he 
 would have them, is, to behave, in the ge- 
 neral, towards all Mankind, and toward)^ 
 thofe, in particular, whofe Notions he would 
 reftify, in fuch a Manner, as that they may, 
 in the firft Place, think well of him. For, 
 in the Errors, from which he propofes to 
 reform them, they follow Leaders whom 
 they do think well of, and therefore follow 
 them. 
 
 If the Reafon of the Thing be at any time 
 infufficient, it is either becaufe the Weight 
 of it is not difcerned ; or that Men are preju- 
 diced in favour of earlier Inftitutions ; or in 
 Disfavour to the Reafoner, who would induce 
 other Sentiments* In all which Cafes it is 
 
 evident 
 
SERMON XL 325 
 
 evident how neceffary it is that thofe, whom 
 we would convince, fhould have a good Opi- 
 nion of us. For, where the Reafon of the 
 Thing is not difcerned, a good Opinion of 
 the Reafoner is in the Room of Reafon, and 
 is that alone which perfuades. Where there 
 is a Prejudice in Favour of earlier Inftitu- 
 tions, the Reafoner muft take his Chance. 
 But he will have a better Chance if there be 
 not alfo a Prejudice in Disfavour of him; and 
 a better ftill, if his amiable Qualities have 
 conciliated Favour to him. For, where there 
 is ill Opinion, or DifaiFed:ion, it extinguilhes 
 the Defire, if not to learn, yet to learn of 
 him. They will not fo much as approach 
 to the Place of hearing what he hath to fay. 
 Or, if they do, it is, probably, with Hopes 
 of finding fomething amifs in what he fays. 
 Or, if they are fo far convinced that they 
 cannot themfelves refute what is faid, yet 
 they will fufped: that ftill it may be refuted. 
 Non perfuadebis, etiamfi perfuaferis. 
 
 Were the Minds of Perfons to be taught 
 
 in ^quilibrio j were they indifferent to thefe 
 
 pr other Tenets in Religion ; and wanted 
 
 X 3 only 
 
326 SERMON XI. 
 
 only to receive Inclination from Convicftion, 
 yet ilill the Argument made ufe of for this 
 Purpofe would abate of its Force, if there 
 was DifafFediion to the Propofer of it. 
 
 But, Multitudes are found to be already 
 in a Way of worshipping and ferving God 
 agreeable to early Inftitutions, and the Ex- 
 amples of their Anceftors. Be this a wrong 
 Way, yet ftill they have been led into it from 
 their Infancy, and have therein continued, 
 through the Efteem and Affeftion they have 
 had for thofe who have preceded and guided 
 them in it. Here is then a Prejudice to be 
 gotten over : a Difficulty which the Servant 
 of the Lord, preferving Men's good Opinion 
 of him, and intreating the Affiftance of his 
 Mafter, may hope to furmount ; but neglect- 
 ing his proper Charad;er,and thereby creating 
 another Prejudice, muil: for ever defpair of 
 doino:. 
 
 Whoever, then, fliall oifer to fliew thefe 
 Men a better Path, muft, befides his reafon- 
 ing clearly upon it, free them from all Kind 
 of Apprehennon, as to the Manner of Spirit 
 he is of. He muft create in them an Opi- 
 nion 
 
SERMON XI. 327 
 
 nion of Gentlenefs, Goodnefs, Meekneis in 
 himfelf; and of his good Will towards 
 them ; that he would not for any Confidera- 
 tion mifguide them ; that he walks uprightly 
 in this Path himfelf, without any Deviation 
 from it; that he hath no other View in point- 
 ing it out to them, but the Difcharge of his 
 Commiffion to fhew it, and the Safety, he 
 is perfuaded they will find in it ; that, how- 
 ever, be it never fo fafe in the Judgment he 
 forms of it, yet, he doth not take upon him 
 to compel Men to go into it i that he "only 
 invites, and exhorts, and earneftly intreats, 
 that they would do fo; but that whether they 
 will or no, he will acquiefce in having de- 
 livered his Mefiage to them ; and that whe- 
 ther they fliall or no, he will live in Amity 
 with them, and do good Offices to them, 
 and receive good Offices from them, juft as 
 he would do, if they believed in all Things 
 juft as he did. 
 
 It is not fufficient, then, for the Convicltion 
 
 or Reformation of others, that the Preacher 
 
 hath Learning and Eloquence, Qualities 
 
 which Men admire, if he have not thofe alfo 
 
 X 4 which 
 
32S SERMON XL 
 
 which Men love. Where thefe unite with 
 the proper Powers to teach and to perfuade, 
 there is great Opinion, great AfFedion, and 
 the certain Confequence of thefe great Au- 
 thority. 
 
 Whom we thus gently approach we fhall 
 find more teachable as well as more tracflable. 
 They will not only more eafily fubmit to be 
 Gonverfed with, but they will liften to us alfo 
 with a clofer Attention, what we fay will be 
 allowed fuller Confideration, gain readier Ad- 
 miffion, make a deeper Impreffion. They 
 will the fooner be inclined to think in reli- 
 gious Matters as we do, when they find this 
 Fruit of our Religion, Nor fhall we have 
 advanced a little Way towards convincing 
 thofe who differ from us, when once we 
 fhall have gained their Inclination to agree 
 with us. 
 
 Whereas Ungentlenefs will have the Ap- 
 pearance of EpAn'ity. After which, all Appli- 
 cations to them, under Pretence of having in 
 View their temporal and eternal Good, (great 
 Motive to Attention where it is believed) will 
 be in vain. For, they will fay to us, you are 
 
 not 
 
SERMON XI. 329 
 
 not believed. It is not ufual for an Enemy 
 to intend Good. You are fufpeded of Delign. 
 and of Impatience to accomplifh it. We are 
 apprehenfive you want only to increafe your 
 Party. And we are already apprifed, that 
 even falfe Teachers ** will compafs Sea and 
 ** Land, in order to make even one Profelyte.'* 
 In your Manner of convincing us you feem 
 to intend to reproach us, and to {l:iame us. 
 to infult and triumph over us, and to expofe 
 us to Deriiion and Abufe. You are angry 
 with us for what we cannot help. And, 
 often, having miftaken us, you mifreprefent 
 us. And though, in Inquiries after Truth, 
 there is no more Room for Wit, than there 
 is for Refentment, yet you are witty upon 
 us, or aim to be fo at leall, (fhrewd Sign of 
 Contempt!) and exafperate us by the Delight 
 you feem to take in being fo. How juflly, 
 therefore, may we anfwer you in the Words 
 of holy Job, to his indifcreet Friends, " How 
 •* forcible are ri^ht Words ! But what doth 
 ♦' your arguing reprove ?" 
 
 I come now, in the third and laft Place, 
 to fhew, that the Servant of the Lord, with 
 
 Refpea 
 
330 SERMON XI. 
 
 Refpedl to thofe who are committed to his 
 Care, muft be " apt to teach." 
 
 Aptnefs to teach implies, firft a Difpo- 
 iition, or Readinefs in the Perfon to teach, 
 who is here advifed to be apt ; and fecondly 
 his Fitnefs to do it, or his Qualifications for 
 the Office in other Refpedls. 
 
 The Difpofition he hath to enter into the 
 clerical Office, founded in his liking the 
 Profefiion, and his preferring it to any other; 
 and in a Confcioufnefs that he hath the pro- 
 per Powers to be ufeful in it -, and in a Per- 
 fuafion that he fhall apply himfelf to the 
 Difcharge of the feveral Duties of it with 
 Pleafure, is the true Difpofition to teach, or 
 the true Genius to the Profefiion : and what, 
 as I apprehend, the Church, in the Ordi- 
 nation ofiice, terms, ** A being inwardly 
 " moved by the Holy Ghofl: to take upon 
 ** him this Office and Miniftration ;" and 
 again, ** A being called to the Miniftry of 
 ** the Church according to the Will of our 
 ** Lord Jefus Chrift." For this Difpofition 
 fo founded, this Genius to the Profeffion, is 
 not only the Gift of the Holy Ghoft, but a 
 
 fee ret 
 
SERMON XI. 331 
 
 fecret Intimation alfo, or Monition, or Di- 
 reftion from the Holy Ghoft, that being thus 
 difpofed, prepared, and fitted to promote the 
 Glory of God, and the edifying of his Peo- 
 ple by teaching, he fliould take upon him 
 that Employment. 
 
 But a bare Difpofition to teach, is not a 
 Motion from the Holy Ghofl; a bare Incli- 
 nation to it, is not a Call to the Miniftry, 
 without proper Powers, or AptnefTes, or Fit- 
 neiles, or Qualifications for it, in other Re- 
 fpeds, any more than the Plebeian's Incli- 
 nation to become a Philofoper, upon his 
 having heard Socrates fpeak divinely, is a 
 Genius to Philofophy. 
 
 Thefe Fitnefies, or Qualifications to teach, 
 are, 
 
 Kowledge of Letters. 
 Sandtity of Life. 
 Dilgence in Duty. 
 Prudence in Condud. 
 
 I. Knowledge of Letters. The State of 
 the Church upon Earth is militant, always 
 
 in 
 
332 S E R M O N XI. 
 
 in Danger, often in Diftrefs. Whether the 
 Enemy ihe is afraid of be either fpiritual or 
 carnal, it is fit fhe fhould be upon her Guard, 
 in a Pofture of Defence, in a Readinefs to 
 *' contend for the Faith once delivered unto 
 '* the Saints," and, though preferring Peace, 
 yet prepared for War. 
 
 Learning, with Skill to make Ufe of it, in 
 thofe who wait at her Altars, is the Armour 
 in which fhe trufts, though not the whole 
 Armour neceflfary for the chriftian Warfare. 
 By thefe Weapons, however, fhe is to be 
 fupported in the Belief of the Dodrines, and 
 in the Pradice of the Duties of the Religion 
 fhe hath efpoufed. And the Church can no 
 more be faid to be in a profperous Condition 
 without this Aid, than a Kingdom liable to 
 be divided within itfelf, or invaded by a fo- 
 reign Enemy, v/ithout military Force di- 
 redled by wife Counfel. 
 
 But unlefs thefe fo necefTary Endowments 
 be accompanied with others, as necefTary to 
 her Safety, thefe alone will not be fufiicient 
 to protedl her. For if what Service Men do 
 her by their Parts and Learning, they undo 
 
 by 
 
SERMON XI. 333 
 
 by Failures in their moral Charader, the 
 Merit is over-balanced by the Demerit. The 
 Caufe that was defended is betrayed. The 
 Argument that cannot be difproved, is, how- 
 ever fufpecfled. Here is the Repute of Learn- 
 ing to the Men, bat not the Benefit of it to 
 the Church. Therefore, 
 
 2. San(5tity of Life is another Qualifica- 
 tion fitting and enabling the Servant of the 
 Lord to teach. 
 
 This includes, in the Notion of it, all 
 that Religion and Virtue, which the clerical 
 Order is infi:ituted to promote. 
 
 That Men of this Order have Separated 
 themfelves from all other Employments, and 
 devoted themfelves wholly to the promoting 
 of Religion and Virtue amongft Men, is 
 SancJliity of Character. If Sandtity of Life 
 anfwer this Character, they are, in this Re- 
 fped:, excellently qualified for the promoting 
 of Religion and Virtue amongft Men. For, 
 fo far, they will be beloved, refpeded, re- 
 vered; fo far will they reftrain many from the 
 CommilTion of Sin, at leaft, in their Sight, 
 
 or 
 
334 S E R M O N XI. 
 
 or that may come to their Knowledge i fo 
 far will they countenance many in the Prac- 
 tice of V^irtue, and invite many to an Imita- 
 tion of thofe Virtues which in them appear 
 fo lovely ; fo far will they be prepared occa- 
 fionally to reprove, rebuke, and exhort with 
 greater Authority, and without any mifgiving 
 of Heart that it will be faid to any of them, 
 *« Thou, that teachell another, teachefl thou 
 « not thyfelf ?" 
 
 But even this Fitnefs to teach, is not, alone, 
 fufficient, without the former Qnalification, 
 efpecially in an Age fo inquifitive, fo pene- 
 trating, and fo contending, that what is faid 
 to be true, fliould be falfe. So that, if there 
 be a Want of proper Learning ; if what they 
 would induce a Belief and Pradice of, they 
 cannot fet in fuch a Light, as that the fame 
 fhall appear credible and reafonable, they 
 may be in Danger of having it imputed to 
 them, that Ignorance is indeed the Mother 
 of their Devotion. Alterius fic altera pofcit 
 opem Res. 
 
 3. If, with thefe Preparations to teach In 
 the befl planner, there be yet a Want of Di- 
 ligence 
 
SERMON XL 335 
 
 ligence in the Performance of this Duty ; if 
 the Parts, and Learning, and Eloquence of 
 the Clergy, are unemployed, or otherwife 
 employed, than in promoting Religion and 
 Virtue ; if Sandiity of Life be reclufe j if fo 
 cheering a Light fhine not before Men, that 
 they may behold it, and be led and guided by 
 it into every good Path ; if there be not a 
 Watchfulnefs to give Notice of the Approach 
 of Danger to thofe committed to their Care; 
 a Concern left they fliould incur it ; a Soli- 
 citude to redeem them from it, if haply they 
 fhall have fallen into it ; and feafonable In- 
 ftrudion how to avoid it for the future j 
 there will not be in the Servant of the Lord 
 that Aptnefs to teach, which his Mafter 
 doth intend and require there Ihould. 
 
 Thofe who enter into holy Orders accept a 
 Truft; and, without Diligence in Duty, do 
 not anfwer the Confidence repofed in them, 
 are not faithful, are not juft, are not honeft. 
 There is a Work, and there are Wages ; and 
 the Wages are for the Work. If it be true, 
 that *' the Labourer is worthy of his Hire," 
 it is not lefs true, that the Hire is wotthy 
 
 of 
 
336 SERMON XI. 
 
 of a Labourer. And if, in the Opinion of 
 the Labourer, the Hire at any time, be but 
 fmall, yet the Duty is not therefore to be 
 done negligently. The Duty is fuch, as that 
 the prefent and future Happinels of Multi- 
 tudes depends on its being well performed. 
 The Hire, though fmall, is accepted. Dili- 
 gence was prefumed. Otherwife another 
 would have been employed. He hath no 
 other Employment, and cannot therefore 
 want Leifure to do the Duties of this in the 
 beft Manner. 
 
 4. Prudence in Condudl may well be 
 reckoned a Qualification to teach, fince this 
 is the great Security that any other fliall be 
 of Ufe. 
 
 Diligence, if not under the Direction of 
 Prudence, may intrude, be officious, unfea- 
 fonable, ofFenfive. The diligent hath an End 
 in View. Such Steps only are to be taken as 
 conduce to it. Litempeftivity is Diligence to 
 prevent what he aims to accomplilh. If he 
 would reclaim the Sinner, and think Admo- 
 nition proper for this Purpofe, he will con- 
 
 fider 
 
SERMON XL 337 
 
 fider alfo what Opportunity is proper j and 
 what Manner of Addrefs is proper. His In- 
 tention is to gain his Brother. If his Bro- 
 ther will hear him, he will have gained his 
 Brother. That his Brother may hear him, 
 he will confider his Temper, his Condition 
 in the World, his Age, the Time, the Place. 
 As thefe differ, the Application, in Prudence, 
 will be different. 
 
 In like Manner, Parts, and Learning, and 
 Eloquence applied to reform from Vice, no 
 lefs than to convince of Error will fail of the 
 Regard Men ihould have for thefe excellent 
 Endowments, and, confequently, of their pro- 
 per Influence, if the Argument we ufe for 
 this Purpofe be accompanied with pcrfonal 
 Refledtions on Occafion of perfonal Mifunder- 
 ftandings, or with Expreffions of Afperity to- 
 wards any Sed: or Party differing from us in 
 Notions whether religious or political. For, 
 in thefe Cafes, the Audience will only be in- 
 ffrudted with whom the Preacher is difpleafed. 
 The Duty that was to have been inforced is 
 left to fhift for itfelf. Here is a Weaknefs 
 crept into the Argument which is taken fpe- 
 Y cial 
 
338 SERMON XL 
 
 cial Notice of, and the Strength of it is over- 
 looked. All that the Preacher Ihall fay of 
 Duty, intermixed as it is with foreign, and 
 efpecially with ofFenlive Matter, will go for 
 nothing. The Affair of Duty, what Men 
 ought to believe and do, was the Preacher's 
 only Concern. If he appear, not to be con- 
 cerned about this, or not fufficiently, (as he 
 will, if he be concerned about any Thing 
 elfe) neither probably will the Hearer. The 
 Hearer may fuppofe the Preacher to be the 
 befl Judge, what is of the greateft Importance. 
 Nor ought any one to be furprifed if his At- 
 tention {hould be chiefly tD that which was 
 chiefly defigned for his Entertainment ; or, 
 if this fliould be all that he will remember ; 
 or, if this fliould not improve him in chrif- 
 tian Knowledge, but be Matter of Amufe- 
 ment only, if he was untouched, or, of Re- 
 fentment, if hurt. Through his Imprudence 
 he is the Occafion that his valuable Talents 
 fliall be of no Ufe tov/ards the Attainment 
 of the very End he pretends to be in Purfuit 
 of : whereas reafoning upon the proper Sub- 
 ject of Difcourfe with Dignity, with Solidity, 
 
 with 
 
SERMON XL 339 
 
 with Peifpicuity,with Ingenuity and Candour, 
 might have had Force infuperable, and not 
 have created in any one any Prejudice againfl 
 the Truth, any Difinclination to acknowledge 
 it. But Religion and Virtue are not likely to 
 be promoted by a Condud: in the Writer or 
 Preacher, that is itfelf a Departure from Re- 
 ligion and Virtue. 
 
 In like Manner Sanctity of Life, however 
 founded in Convidion of the abfolute Necef- 
 fity of it in clerical Men, to the faving their 
 own Souls, and the Souls of thofe that hear 
 them, may yet, by Failures in Prudence, fail 
 itfelf of Refped, and confequently of In- 
 fluence. 
 
 To be good, and to be fatisfied of one's 
 own Sincerity, is not fufficient. There will 
 be a Failure in Prudence, if this do not ap- 
 pear alfo, and be not believed to be what it 
 appears. To be really good, is primarily ne- 
 cefTary to preferve the Appearance of Good- 
 nefs. For, otherwife, this cannot be long 
 maintained. For Simulation will fometime§ 
 forget that (he is ading a Part. This Foun- 
 dation being once laid, that, in Prudence, is 
 Y 2 to 
 
340 SERMON XI. 
 
 to be done, which will make it credible, and 
 that, in Prudence, forborn> which may render 
 it fufpedled. 
 
 Where true Goodnefs is, no Pains are ne- 
 ceflary to make it appear, or be believed* 
 The uniform Tenor of Life and Converfation 
 will fhew it. The Care which, in Prudence, 
 Men are to take, is, that Affedations, Often- 
 tations, Aufterities, Levities, Want of Tem- 
 per, do not intermix vi^ith Sandtity of Life, 
 and contribute to its difappearing, or occafion 
 it to be difbelieved, and, confequently, to fail 
 of the defired Influence in teaching. 
 
 By Affedation it will fail. For Affedation, 
 being a Departure from what is fimple and 
 natural, is always miftrufted. Accordingly, 
 Examples have been fet by Men of afFedted, or 
 conflitutional Piety, (which will always ap- 
 pear to be affe<fled) which fober, wife, and 
 virtuous Men have not thought it necefTary 
 to imitate ; which many, defpairing to reach, 
 have given over the Purfuit of, and fallen 
 ihort even of that Degree of Goodnefs they 
 might have attained -, which, after having 
 aftoniflied the ignorant, and alTembled the 
 
 curious 
 
SERMON XL 341 
 
 curious in Multitudes for a while, have, in 
 the End, ferved only to diftrefs fcrupulous 
 and tender Minds with a Doubtfulnefs of 
 their State,' and to reproach good Men with 
 Deficiencies they cannot fupply ; and which 
 human Frailty in themfelves hath often fhewn 
 to be Examples far from being perfed and 
 exadl. 
 
 What was gained to the Credit and Interefl 
 of true Religion by the Affedations of Purity, 
 a Century ago, beyond what any one in his 
 Senfes could think needful, or prad:icable, or 
 believe to be founded in real Goodnefs, of 
 which he perceived not the leaft Fruit ? 
 
 The diflblute, who faw through the Hypo- 
 crify of thofe Times, comforted themfelves 
 with fuppofing, that all Pretences to Piety 
 and Goodnefs were no better founded than in 
 Views of private Ends; whilft others of a 
 better Mind, refolving to keep as far from all 
 Affedation as was poflible, were fhy of ap- 
 pearing openly to be fo good as they really 
 were; whereby Religion loft its proptr Coun- 
 tenance. 
 
 y 3 And 
 
342 SERMON XI. 
 
 And again, what is gained to the Credit 
 and Intereffc of true Rehgion, in the prefent 
 Age, by AfFecflations of extraordinary Sandity, 
 the Refult, as is pretended, of inftantaneous 
 Regeneration ? Men are taught to attend to 
 a fudden Impulfe of the Spirit, by which the 
 new Birth is wrought ; which, however, is 
 not fo defcribed, as that any Man living can 
 difcern, whether he feels it or no; and yet it 
 is made of fuch Importance to Salvation, that, 
 be it at the Peril of his Soul, if he feel it not. 
 
 The natural Confequence of which is, that 
 many will believe, or hope, or fancy, or flat- 
 ter themfelves, that they do feel this Impulfe, 
 in order to get rid of the Terror of Damna- 
 tion (for there is a fort of Elallicity, if I may 
 fo call it, in human Nature, which, upon 
 every PrefTure, endeavours to recover itfelf 
 into the former State of Eafe and Tranquil- 
 lity) ; whilft others, who feel nothing of it, 
 (not having Spring enough for this Purpofe) 
 are overwhelmed with the Perplexity and 
 Horror confequent upon their Belief, that 
 inevitable Ruin is their Doom. 
 
 Much 
 
S E R M O N XI. 343 
 
 Much more apt to teach is he, who calls 
 not upon Men already born of Water and of 
 the holy Ghoft, according to the Inftitution 
 of our bleiTed Saviour, to be born again by an 
 Impulfe, or inward Feeling, or what ihall be 
 interpreted by themfelves to be fo ; but dili- 
 gently to read the Scriptures ; and to obferve 
 what is therein commanded or forbidden j 
 and to be careful to do the one, and to for- 
 bear the other ; and if, through Ignorance, 
 or Inadvertence, or Surprife, or Strength of 
 Paffion, there be Departures from this fure 
 Rule of Life, to lament them, and to be more 
 watchful over their Condud: for the future, 
 and to bes: of God to affift them to do his 
 Will. But if any think they have found a 
 nearer Way to Salvation, I cannot fay they 
 are not perfuaded of it. To their own Mafter 
 they muft {land, or fall. 
 
 But not only Affecflation of greater Sancflity 
 than can confift with the Frailties of human 
 Nature, but Oftentation of that Degree of 
 it which in this Life is attainable, and Matter 
 of Duty, is fuch a Failure in Prudence in the 
 Y 4 Teacher, 
 
344 SERMON XI. 
 
 Teacher, that he fhall have lefs Influence, 
 and, confequently, be lefs apt to teach. 
 
 For, Oftentation is a Kind of Force ufed to- 
 wards Men to obh'ge them to fee our Virtues, 
 which, otherwife they would readily enough 
 have feen, but which, when obtruded upon 
 them to be taken Notice of, make them (harp- 
 fighted and inquifitive into our Defedts. They 
 begin to apprehend, that a Diminution of 
 every Thing good in themfelves is intended, 
 and that their own Virtues are to be extin- 
 guifhed by this fuperior Glare ; and from 
 hence grow peevifh and difinclined to allow 
 that Goodnefs in us, which, if it had been 
 more modeft and referved would not have 
 been lefs feen, but much more admired, and 
 have afjfeded the Hearts of Men with greater 
 Defire of attaining like Excellence : and in- 
 deed with Reafon ; for where there is a Va- 
 nity, and a fond Conceit of Goodnefs, there 
 is lefs Goodnefs. For there are fuch Abate- 
 ments to be made in the Eftim^te of the 
 Goodnefs of the beft Men, that a Man can- 
 pot be conceited of his Goodnefs and h* 
 
 good^ 
 
SERMON XI. 345 
 
 good ; nor, confequently, appear to be con- 
 ceited, and appear to be good. 
 
 Again, Aufterity in the Teacher, whether 
 this appear in unnecelTary Severities towards 
 himfelf, or heavy Impofitions on others 
 *• grievous to be born," is a Failure in Pru- 
 dence, if his Defign be to profelyte Men to 
 Chriftianity. ** my Yoke," faith our Saviour 
 ** is eafy, and my Burthen is light. My 
 y Ways," faith Wifdom, ** are Ways of Plea- 
 ** fantnefs, and all my Paths are Peace." The 
 Service of God is not a whimfical, but a 
 reafonable Service. It is a Service that is per- 
 fed Freedom, when unincambered with Stridt- 
 nefles that are not founded in Religion, but 
 in Miftakes about Religion. Even Self-de- 
 nial, the great Charafleriftick of the Chriftian^ 
 is Abflinence from that only which will hurt. 
 Not fuffering, but the EiFeds of fuffering, 
 conftitute the Chriftian j and therefore Suf- 
 ferings are no longer good, than they produce 
 Good. 
 
 However, therefore. Men may have been 
 fcarecj by Mifreprefentations, there is nothing 
 frightful in Religion. A dark, gloomy, fevere, 
 
 dejedled 
 
346 SERMON XI. 
 
 dejedled Countenance may be the Counte- 
 nance of Men low-fpirited, ignorant, or af- 
 fected ', but is not that of Religion. Religion, 
 viewed at a proper Point of Sight, hath a very 
 beautiful Face. It is innocent, and very care- 
 ful not to hurt any Body ; or, doing it inad- 
 vertently, is uneafy till it hath made him 
 Amends. It always means well, and docs as 
 well as ever it can. If it offends, it wants to 
 be reconciled ; confefles its Fault j prays to be 
 forgiven ; is defirous to be informed ; is lefs 
 adventurous ; more circumfpedl ; fenlible of 
 its own Frailty; forgives every Body; abounds 
 in goodwill; delights in good Offices; keeps 
 itfelf clean; is pleafed with itfelf; looks cheer- 
 ful ; is cheerful. Why then will any one be 
 fo indifcreet, as to drefs this lovely Form in 
 fuch a frightful Manner, as to terrify the 
 Beholder, inftead of inviting him to embrace 
 it? 
 
 But if Aufterities are imprudent, as they 
 difcourage Men from entering upon a reli- 
 gious Courfe of Life, Levities are not lefs fo, 
 as they tempt Men to think there is no need 
 to be ferious, even in ferious Matters. 
 
 For, 
 
SERMON XI. 347 
 
 For, fince to promote Religion is what cle- 
 rical Men profeffedly undertake ; and fince 
 they cannot more effedually promote it, than 
 by fecufing an Opinion in thofe, whom they 
 would have to be religious, that they have 
 nothing (o much at Heart, what can be more 
 aliene to their Defign, than to give Men Op- 
 portunities to obferve, that their Attention is, 
 in a Manner wholly, taken off from this one 
 Thing needful, and fet upon Levities of va- 
 rious Kinds, which, if innocent in themfelves, 
 yet, hurting the clerical Character, and weak- 
 ening their Credit and Influence, are not fo 
 in them ? 
 
 It is not impoffible indeed, but that a 
 Clergyman in a fanciful affected Drefs, ma- 
 nifeftly fliewing with what Reludance he de- 
 parts from the lay Habit, and accedes lo the 
 clerical, as if he hoped to be ftill undiftin- 
 guiflied j and, purfuing Sports and Paftimes 
 with a keener Appetite than could become 
 even that Part of the Laity that would be 
 thought to be Men of any Bufinefs j and fo 
 far receding from the Dignity of his Office, 
 as to be delighted, or at leaft not to be dif- 
 
 pleafed. 
 
348 SERMON XI. 
 
 pleafed, with Converfation that mufl; offend 
 every one intending, and efpecially profeffing 
 to intend, the Promotion of Piety and Virtue; 
 and afTociating Himfelf to inferior Perfons of 
 no Education, whether as AfTiftants in ordi- 
 nary Diverlions, or as Partifans in private 
 Schemes, and efpecially if they are Men of 
 irreligious or immoral Lives, which muft here 
 be overlooked, or difpenfed with unreproved: 
 I fay, it is not impofTible but that fuch a Cler- 
 gyman may be able to fatisfy the Doubts of 
 the fcrupulous Chriftian, and fet his poor, 
 trembling Heart at reft : but, for all this, he 
 will not generally be thought to be fo ; or, if 
 he fhould, yet few will adventure to open 
 themfelves to him with any Confidence that he 
 is fit to be trufted with what they have to fay. 
 But, were it true, that illiterate Nhn mif- 
 judged of thefe Matters, yet if their good 
 Opinion of him be necefTary to his having 
 fufficient Authority with them to diredl and 
 guide them in the Paths of Holinefs and Vir- 
 tue, he muft abridge himfelf of thefe Liber- 
 ties, however innocent, fince they are unne- 
 celTary, rather than give fuch Offence, as will 
 
 make 
 
SERMON XI. 349 
 
 make his Miniftry amongft them of no Ufe. 
 But let him be afTured, there can, here, be no 
 Miftake. The learned and illiterate are both 
 of the fame Opinion. 
 
 The laft Thing I fhall mention as leiTening 
 Opinion of Sandlity, and Influence in teach- 
 ing, and, confequently, as imprudent, is Want 
 of Temper. 
 
 That Impatience or Want of Temper in 
 the Management of religious Difputes is a 
 Failure in Prudence, hath already appeared, 
 and Experience fufficiently fhews, that it is 
 not lefs fo in general Condud. 
 
 I do not fay, that, to be angry, fimply con- 
 fidered, is a Diminution of the clerical Cha- 
 racter : for Anger, like all other Paffions, is 
 implanted in human Nature by the Creator 
 for wife and good Purpofes. *' Be angry, 
 " and fm not," fuppofes that a Man may be 
 angry, and yet innocent. Nay, whenever 
 Difpleafure fliewn in a proper Degree, and 
 proper Manner, would prevent the Mifchief, 
 or the Sin from being repeated, not to be 
 angry, would not be innocent. Anger pro- 
 perly exerted, is a very fine Paflion, and is 
 
 often 
 
350 SERMON XL 
 
 often rightly counterfeited for the Service that 
 may be done by the Apprehenfion of it, whilft 
 it is thought to be real. Anger is the very 
 Paffion which chiefly keeps the World in 
 Awe, fo far as it kept in Awe. What are the 
 beil Laws that have ever been made, but the 
 Effeds of the Anger of the Legiilature ? 
 And what is it that hinders the Execution of 
 the beft Laws, but the Indolence, and Infen- 
 iibility, and Semperlenity, and dead Calmnefs 
 of Temper^ or Want of Anger in the Subject? 
 
 Let only the Caufe be fufficient to warrant 
 it, and the Degree of it be proportionable, and 
 the Manner not ofifeniive, and the Duration 
 no longer than the Occafion, whofoever is 
 angry within thefe Bounds cannot be faid to 
 want Temper, but to be in due Temper ; and 
 his Anger not to be culpable, but virtuous 
 and laudable. 
 
 But Anger lliewn upon trifling Occafions 
 will leflen Opinion, becaufe it manifefts a 
 Weaknefs in Judgment, which apprehended 
 that to be great which was little ; and, if in a 
 great Degree, a greater Weakneis, forafmuch 
 as the Judgment is ilill more miftaken. If ex ^ 
 
 prefled 
 
SERMON XL 351 
 
 prefled in Language contumelious, virulent, 
 abufive, it will lellen Opinion, becaufe this 
 is want of Temper, Temper unbridled, un- 
 reftrained by due Refledion, a great Failure 
 in Prudence, a Difgrace to liberal Education, 
 wholly unneceffary to any virtuous Purpofe, 
 inducing a Belief of ill Will to the Perfon, 
 which no Man fliould bear to any, rarely 
 procuring Amendment, hardly admitting Re- 
 conciliation, which yet every Man muft want 
 to have brought about, who is either a pru- 
 dent Man, or a Chriflian. 
 
 If it be inquired what is a Cauie of Anger, 
 which in the Servant of the Lord will be 
 allowed to be juft ; I anfwer, that Condudl 
 in the Scoffer, or the vicious, which oppofes, 
 retards, or hinders Good; or, in other Words^ 
 the Succefs of his Miniftration. 
 
 The fervant of the Lord, if he be a good 
 and faithful Servant, cannot but have the 
 Credit and Tntereft of that Religion at Heart, 
 which his Mafter came to eftablifli ; cannot 
 but ufc his utmofl Diligence to bring it into 
 Repute, and to propagate it in the World ; 
 cannot but exceedingly rejoice, if he hath but 
 
 a rati- 
 
352 SERMON XI. 
 
 a rational and well grounded Hope, that he is 
 become an Inftrument in the Hand of God 
 for the promoting of Piety and Virtue amongft 
 Men J and be exceedingly grieved, as often 
 as he finds himfelf difappointed and defeated 
 in this View ; and will therefore be juftified 
 in the Offence he rightly takes, and in the 
 Refentment he properly exprelfes againft thofe, 
 who, by their irreligious and immoral Con- 
 verfation and Behaviour, by their Neglect or 
 Contempt of Things facred or ferious, aim to 
 render his Endeavours fruitlefs, and his La- 
 bours in the Service of his Lord infignificant. 
 To conclude, ** the Servant of the Lord 
 ** muft not ftrive," or enter into the Difcuf- 
 fionof **foolifh and unlearned Queftions," fuch 
 ^ have no Relation to his Mafter's Service, 
 are below his Dignity, as well as befide his Pur- 
 pofe. Nor yet, in the Difputes he may have 
 with confcientious Men differing from him 
 in Opinion, mufl he defend the moft impor- 
 tant Truths, in a contentious Manner j for 
 <* the Wrath of Man worketh not the Righ- 
 «* teoufnefs of God." Neither muft he in- 
 trude into the facred Oifice without being 
 
 called 
 
SERMON XL 353 
 
 called thereto by a true Inclination to the 
 Office itfelf, founded in a Confcioufnefs of 
 the Powers proper to the due Difcharge of 
 it, let the temporal Emolument thereto an- 
 nexed be, as it fhall happen, great or fmall. 
 Neither let him flatter himfelf, that nothing 
 more is requifite to convince and reform 
 Men, than to know, and to be able to prove 
 to them, in a clear Manner, v/hat is to be 
 believed and pradlifed. This is neceflary, 
 but it is not all that is fo. Such a Regard 
 to his own Charad:er, and fuch a Behaviour 
 towards them, is alfo required, as fhall not 
 fail to procure him their Efteem, and their 
 Aflfedion. 
 
 I do not pretend, that the ignorant, or 
 the obftin'ate, or the immoral, will always be 
 reformed by the flrongeft Arguments, laid 
 before them in the befl: Order, and prelfed 
 upon them in the moft afFed;ionate Manner, 
 by the moft unexceptionable Perfon. It is 
 very well, if we have convinced them of 
 Error, and have not prejudiced them againfl 
 the Truth. If the Underftanding be once 
 enlightened, the Will, in Time, maybe obe- 
 Z dient. 
 
354 SERMON XI. 
 
 dient. Having been careful not to offend 
 any, it is very likely we may gain fome. 
 Events are in the Hands of God, Duty in 
 ours. If at laft, our Labour of Love fhould 
 be loft to any of our unhappy Flock, it vi^ill 
 not be loft to us. And though we may not 
 be able to lead others through the Paths of 
 Virtue to eternal Reft, yet fliall we be fure 
 to find the Way thither ourfelves, and each 
 of us be received with this Commendation 
 from our heavenly Mafter ; *' well done, 
 *« thou good and faithful Servant ! Enter 
 «« thou into the Joy of thy Lord." 
 
 II. 
 
II. 
 
 SERMON 
 
 PREACHED AT THE 
 
 C ONSECRATI ON 
 
 F 
 
 H A R T-H ALL, 
 
 NOW 
 
 HERTFORD COLLEGE, CHAPEL 
 
 1 N 
 
 OXFORD. 
 
 Z 2 
 
SERMON XII. 
 
 Psalm XXVI. 8. 
 
 Lord, I have Loved the Habitation 
 OF THY House, and the place 
 
 WHERE THINE HoNOUR DWELLETH. 
 
 TO worfhip God and to find a Pleafure 
 in doing fo, is to arrive at the higheft 
 Pitch of Happinefs that Man is capable of 
 enjoying upon Earth. 
 
 He who is the Author of our Being, who 
 ** holdeth our Soul in Life," who *' giveth 
 " us all Things richly to enjoy, who hear- 
 ** eth the Supplications of his Servants, and 
 '* when he heareth doth forgive," hath a 
 Right to our Devotion, and makes our Piety 
 to him, an indifpenfable Duty in us. That 
 Z 3 that 
 
358 SERMON XII. 
 
 that which is our Duty may alfo be our De- 
 light, how earneftly ought it to be defired f 
 
 No lefs than eternal Life is propofed as 
 the Reward of our Service ; and if, in the 
 mean Time, we can bring ourfelves fo to 
 love this Service, as to think it perfect Free- 
 dom, how will it invite us to engage in it ! 
 How muit it pleafe us when we are fo em- 
 ployed ! 
 
 The great Difficulty of our chriftian 
 Courfe, is fo to conduct ourfelves amidft the 
 Pleafures of this World as not to be drawn 
 afide from the Paths of Virtue and Religion 
 in Purfuit of them : and if once we can be 
 fo blefled of God, as to find a Pleafure in 
 dedicating ourfelves to him and to his Ser- 
 vice, fuperior to that of any earthly Enjoy- 
 ment, it will be to anticipate our future Blifs, 
 and, in the prefent State, to have a Foretafle 
 of the Joys of Heaven. 
 
 Senfual Pleafures, which we fo eagerly 
 purfue for the Gratification of the prefent 
 Appetite we have to them, if forbid, are 
 enjoyed with Remorfe, and, if allowed, 
 perifli in the Enjoyment : but, if once we 
 
 can 
 
SERMON XII. 359 
 
 can arrive to take a Pleafure in Devotion, if 
 once we can be fo influenced, O God ! by 
 thy holy Spirit, as to " love the Habita- 
 ** tion of thy Houfe, and the Place where 
 ** thine Honour dwelleth," how fincere, how 
 lafting will our Satisfaction be ? How will 
 the Thoughts of loving thee, and being be- 
 loved by thee compleat every other Joy, and 
 be a prefent Help in every Trouble ? Who- 
 ever (hall be fo happy as to have Reafon to 
 think this his Cafe, will find " nothing 
 *« upon Earth he can defire in Comparifon 
 <* of thee 5" will regret the Lofs of every 
 Opportunity to wait upon thee ; will think 
 ** one Day in thy Courts better than a thou- 
 ** fand." 
 
 If this be fo, it cannot but be a very pro- 
 per Enquiry, how this Love of God's Houfe, 
 how this Pleafure in Devotion is to be at- 
 tained. 
 
 The only Means to beget in us this Love, 
 to make us capable of this exalted Pleafure, 
 is Innocency of Life. " I will walli my 
 *• Hands in Innocency (fays the holy Pfalm- 
 ift) and fo will I go to thine Altar." And 
 Z 4 then 
 
360 SERMON XII. 
 
 then it follows, almoft in the next Words, 
 ** Lord, I have loved the Habitation of thy 
 ** Houfe, and the Place where thine Honour 
 *' dwelleth." 
 
 Innocency of Life will prepare us to take 
 a Pleafure in Devotion, from the Confide- 
 ration 
 
 1. Of thofe Sins of Infirmity which, in 
 that State, we are ftill liable to, and earneflly 
 delire may be forgiven us. 
 
 2. Of thofe Mercies which we want to 
 receive, and hope will be beftowed upon U3. 
 
 3. Of thofe Benefits which we have al- 
 ready received, and for which it cannot but 
 be agreeable to us to return our Thanks. 
 
 Innocency of Life v/ill prepare us to tak^ 
 a Pleafure in Devotion. 
 
 1. From the Confideration of thofe Sins 
 of Infirmity which, in that State, we are 
 ftill liable to, and earneflly defire may be 
 fjprgiven us. 
 
 The innocent Perfon is he who fincerely 
 endeavours to pbey the whole Will of God, 
 
 apd 
 
SERMON XII. 361 
 
 and to make himfelf as perfe(5l as his frail 
 Nature will permit him to be. 
 
 The greateft Sinner, who fmcerely repents, 
 becomes, in the Sight of God, an innocent 
 Perfoii ; and the innocent Perfon fubmitting 
 invokintarily to moral WeaknefTes and Infir- 
 mities doth not, in the Sight of God, who 
 knows whereof he is made, forfeit his In- 
 nocence. 
 
 But ftill, thefe Infirmities, though they 
 are not heinous in their Nature, being fuch 
 as the bed Chriftians will be often liable to; 
 nor wilful in the CommiiTion of them, being 
 fuch as have efcaped the ftridt Guard he hath 
 always had over himfelf againft them ; yet, 
 being all Departures from the Rule of Duty, 
 which he endeavours pundiually to perform; 
 and Defeds of that Perfedion which he 
 ought always to aim at and purfue ; and in 
 a certain Degree, ofiTenfive to ** God who is 
 ** of purer Eyes than to behold any Ini- 
 •* quity," they become Matter of Humilia- 
 tion and Repentance, make him fenfible of 
 his own Weaknefs and Infufficiency to do 
 any Thing good of himfelf, and point out 
 
 tg 
 
362 SERMON XII. 
 
 to him the Neceffity of his Depcndance 
 upon God, both for the Forgivenefs of 
 thefe Inftances of his Frailty, and for the 
 divine Affiftance of his fincere Endeavours 
 after greater Perfection for the Time to 
 come. 
 
 The innocent Perfon, therefore, in all 
 his Deviations from the Paths of Virtue, 
 hath a Load upon him which he wants to 
 be eafed of. The having condemned them, 
 in a tranfient Thought, when firft he took 
 Notice of them as irregular and fmful, con- 
 tents him not. The Returns of the folemn 
 Times of Devotion are acceptable to him. 
 He waits for them with Impatience. " Like as 
 ** the Hart defireth the Water-brooks ; fo 
 '^ longeth his Soul after thee, O God. He 
 ** feeks thee early where thou mayefl be 
 <* found." He proftrates himfelf before thee. 
 He confelTes his Sins unto thee which he, in 
 Thought, Word, or Deed hath committed 
 fince he laft had the Happinefs to approach 
 thee. He knows he is fincere, and is alTured 
 he (liall be forgiven. " His Heart condemns 
 •* him not, and therefore hath he Confidence 
 
 " to- 
 
SERMON XII. 363 
 
 *« towards God." He rifes from his Knees 
 refrefhed and comforted. He confiders him- 
 felf as a new Man. He neither hates, nor 
 envies, nor meditates Revenge, but all is 
 quiet and calm within his Breaft. He hath 
 a clear Confcience with Refpedt to all that 
 is paft, and a firm Refolution to endeavour to 
 keep it fo for the Time to come. The Ac- 
 count is made up between God and his Soul. 
 He hath done all that his frail Nature will 
 permit ; and confequently all that is de- 
 manded towards his Acceptance as a good 
 and faithful Servant ; and {hould his ** Soul 
 ** be required of him this very Night," this 
 very Moment, he hath no Mifgivings of 
 Heart, but that he iliall *« enter into the 
 ** Joy of his Lord." 
 
 How is he pleafed when he retires from 
 his Devotions to think that he hath been 
 doing his Duty; that he hath concurred 
 with the Influences of the holy Spirit to- 
 wards the making himfelf a better Man ; 
 that he hath not grieved his Anc^el whom 
 God hath affigned him for his Guardian ; 
 ** that Joy fliall be in Heaven over" him, whe- 
 ther 
 
364 SERMON XII. 
 
 ther he be a *' Sinner that repenteth," or 
 one of thofe, who, in the Language of our 
 Saviour, " need no Repentance -," that he 
 is in the Favour of the Almighty, and may 
 depend upon his Proteiflion ; that, if he hath 
 neither the Parts, nor the Learning, nor the 
 Beauty, nor the Health, nor the Fortune, 
 nor the Intereft, which are the Lot of others, 
 yet he hath God for his Friend; and that 
 no Man living is of any more real Value 
 than he is of in the Sight of God. With 
 what Cheerfulnefs doth he bufy himfelf all 
 the Day after in fome proper Employment, 
 by which he may glorify his Maker, and be 
 ufeful to his Fellow-Creatures ? And how 
 fincere are all the Pleafures which he inno- 
 cently enjoys, whilft they receive no Abate- 
 ment from any anxious Thoughts of ne- 
 gleded Duty intermixing with them ? And 
 when he recolleds the Errors of the Day, 
 and fees what he hath thought, or faid, or 
 done amifs, led thereto by human Paffions, 
 how doth he again defire the Time of the 
 *' Evening Sacrifice," that he may again 
 make his Peace with God, through the Me- 
 rits 
 
SERMON Xir. 365 
 
 rits of the unfinning Obedience of his fpot- 
 lefs Redeemer. 
 
 If then, O Lord ! thy Houfe be a Place 
 of Reft to the fincere Mind of the innocent 
 Supplicant; if his Approach thither be ac- 
 ceptable to thee whom he chiefly defires to 
 pleafe ; if there he meets with thy never- 
 failing Compaffions to thofe infirmities which 
 he himfelf deplores -, if there he is loofed 
 from the Bands of his Sins, and receives the 
 Forgivenefs which he aiks ; if there he ob- 
 tains that Peace of Confcience which will 
 make him eafy in this Life, and give him 
 Hopes of a better, how is it poOible for 
 him not to '' love the Habitation of thy 
 *' Houfe, and the Place where thine Honour 
 ^* dwelleth ?" 
 
 But what Pleafure hath the impenitent 
 Perfon in a bare Attendance at the Houfe of 
 God ? How late doth he always, either 
 through Negligence, or on fet Purpofe come 
 to it ? How tedious doth he think his Con- 
 finement ? How infupportable is all that is 
 doing there ? How doth he long to be re- 
 leafed from fo painful a Taik ? How bufy 
 
 is 
 
366 SERMON XIL 
 
 is his Eye in reaching in Variety of Matter 
 to divert him ? How often doth he fhift his 
 Pofture without being eafy in any ? Or, to 
 prevent his being reftlefs, how doth he get 
 into a Train of idle Thoughts wholly fo- 
 reign to the prefent Bufinefs, without per- 
 ceiving how unfeemly he laughs or frowns 
 as his Thoughts pleafe or difpleafe him, in 
 Order to wear away the Time infenfibly 
 which, otherwife, cannot fail of being bur- 
 thenfome to him. 
 
 But if he doth not barely attend, but 
 prefumes likewife to mix in the common 
 Service, confcious as he is of his own Infin- 
 cerity, where is the Pleafure of a folemn 
 Mockery ? Of offering the ** Sacrifice of a 
 " Fool ? Of finning where he fhould re- 
 pent ? And of " treafuring up Wrath againft 
 ** the Day of Wrath" in the very Place 
 where he fhould be imploring Mercy ? 
 
 For the impenitent Perfon to attend at 
 the Houfe of God out of Cuflom, and with 
 Defign to keep up a tolerable Reputation in 
 the World is pofTible -, but to defire to do 
 
 this, 
 
SERMON XII. 367 
 
 this, and to take a Pleafure in doing it is 
 impoflible. 
 
 But, fecondly, Innocency of Life will pre- 
 pare us to take a Pleafure in Devotion from 
 the Conlideration of thofe Mercies which 
 we want to receive, and hope will be be- 
 ftowed upon us. 
 
 In our Pallage through this troublefome 
 World, fome Things we cannot but delire, 
 as necelTary to our Subfiflence, and fome we 
 may very lawfully afk, as conducive to our 
 Happinefs. '* Every good and perfed: Gift, 
 *' we know, cometh from above." Our Being 
 is from God, and fo is the Support of it. 
 And it cannot but be a great Pleafure to the 
 innocent to confider, that ** thdr heavenly 
 ** Father knoweth that they have Need of 
 ** all thefe Things ;" and that, fmce they 
 have " firft fought the Kingdom of God 
 ** and his Righteoufnefs, all thefe Things 
 " will be added unto them." 
 
 The Innocent may afk indeed for that, as 
 good, which is not fo, and be denied. But 
 it is no lefs a Pleafure to them who always 
 
 aik 
 
368 SERMON XIL 
 
 afk with Submiffion to the Will of God, 
 to think that they fhall be denied what is 
 not fit for them to have, than it is to be af- 
 fured, that ** no good Thing fliall he withold 
 •« from them that live a godly Life." 
 
 The Innocent believe they fhall receive a 
 Reward of their Virtues, becaufe God hath 
 promifed they fhall do fo ; and, upon the 
 fame Grounds, do they look for the Efficacy 
 of their Prayers. Having firfl lived after 
 fuch a Manner as that they may reafonably 
 hope they are in the Favour of God ; they 
 are verily perfuaded, that " whatever they 
 *' fhall afk in Prayer, believing, they fhall" 
 either in Kind, or in Value mofl certainly 
 ** receive." And if fo, in Proportion to the 
 Concern they have to fucceed, will be the 
 Pleafure of thofe Devotions which they hope 
 will prevail. 
 
 To afk, is to confider God as the Giver 
 of all good Things to his Creatures, and his 
 Creatures as dependants upon him for what- 
 ever they do, or can enjoy. Our afking, 
 tinder thefe Confiderations, fits us for his 
 Favour, and is that Sort of Defert towards 
 
 him 
 
SERMON XIL 369 
 
 him which he expeds from us, and will be 
 pleafed with. Now, the Innocent cannot 
 but have an extreme Delight in doing what 
 they know will be acceptable to God, as 
 well as in aiming to procure what they con- 
 ceive will be beneficial to themfelves. 
 
 Innocence gives the devout an Opennefs, 
 and a Freedom in their Accefs to the " Mercy- 
 ** Seat." There is a Confidence in the Mind 
 of the Innocent, that their Approach will be 
 acceptable. They confider that they are in- 
 vited, and encouraged by the ** Father of 
 ** Mercies" to addrefs themfelves unto him. 
 *' afk and ye (hall have. Ye have not, be- 
 «* caufe ye afk not." And that their <'draw- 
 ** ing near to him" will not be interpreted as 
 a bold Intrufion into his Prefence, fo long as 
 they are confcious to themfelves that their 
 *• Heart is not far from him." No j " their 
 ** Soul is athirft for God, yea even for the 
 ** living God." They arc defirous ** to come, 
 ** and to appear before the Prefence of God." 
 Befides, the innocent Perfon hath a larger 
 and more extenfive View than that of his 
 own Intereft; and defires that all Mankind 
 A a may 
 
^76 SERMON XII. 
 
 may be as innocent, and as happy as himfelf. 
 And if fo, what a Pleafure is it to him to 
 think, that poflibly the Peace and Profperity 
 of his Country may, in fome Meafure, be 
 owing to his Devotions ? What a Deh'ght is 
 it to him to refle(ft, that many a Sinner, at 
 his Inftance, may be permitted to fee the 
 Error of his Ways } and, through his pious 
 Importunity with God for him, may be con- 
 verted and live ? Or, hath he a Friend in 
 Diftrefs, who is as dear to him as his own 
 Soul ? How mufl he defire that God would 
 have Mercy upon him ? And, how will he 
 be filled with Joy, if he may, with Reafon, 
 prefume, that God will be entreated for him? 
 But, what Inducement have the impeni- 
 tent to love the Floufe of God from thefe 
 Confiderations ? For, if they attribute their 
 temporal Felicity to their own Art and Con- 
 trivance ; or to meer Fortune and Chance ; 
 what Pleafure is it to afk the Almighty for 
 thofb Benefits which they think they can be- 
 ftow upon themfelves -, or, which will be 
 given, or withheld, as it fliall happen, whe- 
 ther they will or no ? Or, if they allow all 
 
 Things 
 
SERMON XII. 371 
 
 Things to be under the Diredion of Provi- 
 dence ; what Hope is there of obtaining thofe 
 Mercies at the Hand of God, to which they 
 have forfeited their Title ? ** The Friend- 
 '* fhip" they have contradted with ** the 
 *' World is Enmity with God," For theni 
 to afk any Thing of the divine Majefly they 
 have offended, without firil having begged of 
 him to be reconciled to them, is to infult, 
 and not to petition ; and the Prayer they 
 [hall offer, will at once, be fruitlefs, and pro- 
 voke. ** Are ye come to enquire of me ? As 
 *« I live, faith the Lord God, 1 will not be 
 ** enquired of by you." 
 
 And though the ** ungodly" do fometimes 
 <* profper in the World," yet is there a great 
 Deal of Difference between what is given by 
 God to fome as a Bleffmg, and permitted to 
 others as a Temptation and a Snare. In this 
 Refpedt, ** a fmall Thing which the Righ- 
 " teous hath : is better than great Riches of 
 *' the ungodly." Let not, therefore, this 
 Thought interrupt the Pleafure which he 
 finds in Supplicating God for his Mercies; 
 for, if he will give himfelf Time to con- 
 A a 2 iider. 
 
372 SERMON XII. 
 
 fider, and to *' underfland the End of thefe 
 " Men, namely, how they are fet in flippery 
 " Places, and caft down and deftroyed," he 
 will have no Reafon to repent that he hath 
 «* wafhed his Hands in Innocency," nor to 
 think that he hath " cleanfed his Heart in 
 ** vain.'* 
 
 But thirdly, Innocency of Life will pre- 
 pare us to take a Pleafure in Devotion, from 
 the Confideration of thofe Benefits which we 
 have already received, and for which it can- 
 not but be agreeable to us to return our 
 Thanks. 
 
 Benefits are an Argument of the benevolent 
 Mind of the Donor towards the Perfon on 
 whom he confers them. They fhew that he 
 is difpofed to do him good, and to make him 
 happy ; they fhew that he loves him, and 
 would endear himfelf to him. And the Re- 
 ceiver who makes thefe Refledtions cannot 
 but defire to exprefs his Gratitude. 
 
 If the Benefits beftowed upon him be very 
 large, and very many -, if they are fuch as he 
 extremely wants 5 fuch as could not have 
 
 come 
 
SERMON XII. 373 
 
 come to him from another Hand ; and fuch 
 as he hath no Way deferved ; what Pleafure 
 will arife in his Mind to think that he is of 
 fo much Value in the Sight of his Benefactor, 
 as to be made the Object of fo great a Love, 
 of fo tender a Concern ! And how will he 
 rejoice at every Opportunity to do what he 
 conceives will be acceptable to him ? 
 
 But, further, if the Condition of the Donor 
 be fuch that he needs not any Thing that can 
 be given him in Return ; nor doth expe(ft, 
 nor will receive any Thing but the Tribute 
 of a thankful Heart : and the Condition of 
 the Receiver be fuch that he hath nothing 
 elfe to give him but his Thanks ; is it to be 
 imagined that it flnould not be the greateft 
 Pleafure of his Life to pay him them, and 
 moft gratefully to exprefs an Admiration of 
 his Goodnefs, a Zeal for his Honour, a Love 
 for him, and for all thofe who fincerely love 
 him ? 
 
 This is the very Cafe between God, and 
 
 his Creatures. He is our mighty Benefador. 
 
 ** In him we live, and move, and have our 
 
 ♦* Being. He openeth his Hand, and we are 
 
 A a 3 «* jailed 
 
374 SERMON XII. 
 
 ** filled with Good." He hath opened to us 
 a Profped of eternal Blifs. He hath made 
 the Condition of our Happinefs hereafter 
 nothing more than the Obfervance of a Rule 
 which will make us happy here. And, left 
 any of us Ihould fall Ihort of it, he per- 
 petually aflifts us with his holy Spirit to obey 
 fmcerely, and imputes to us the Merits of 
 the abfolute Obedience of his dear Son, that 
 we may appear in his Sight to have obeyed 
 perfedly. And this he doth, not that our 
 Happinefs can profit him, but becaufe he is 
 good, HPi^ delights in doing Good -, becaufe 
 he Ijves us, and hath a Favour unto us. 
 
 Whoever then, O God ! fhall have wafhed 
 his Hands in Innocency, how cheerfully 
 *• will he go to thine Altar ? How will he 
 ** love the Habitation of thy Houfe, and the 
 " Place where thine Honour dwelleth, that 
 ** he may fliew the Voice of Thankfgiving, 
 ** and tell of all thefe thy wonderous Works/' 
 
 With Gladnefs will he repair to thy Houfe, 
 and thank thee for his Innocence -, for the 
 Conquefts he hath made over the fundiy 
 Temptations with which he hath been ap. 
 
 faulted j 
 
SERMON XII. 375 
 
 faulted ; and that the Wounds he received in 
 the Conflid:, the irregular Thoughts and De- 
 fires which thruft themfelves upon him, were 
 not fatal to him. He will thank thee for his 
 Innocence, as knowing that that will be the 
 mofl acceptable Return he can make to thee 
 for all thofe Bleffings thou beftowefl; upon 
 him ', and, with Pleafure confider that as the 
 beft Inducement to thee to continue thy Fa- 
 vour to him. 
 
 He will be afraid left his Abfence from 
 thy holy Temple fhould be efteemed a Difre- 
 gard to thee his x'\lmighty Benefactor; and 
 will be uneafy in his Mind if the Reafons of 
 it do not give him full Satisfaction. He will 
 condemn himfelf for fo far negledting his In- 
 tereft and his Duty, as not to have conftantly 
 paid his Attendance at thy Houfe, when he 
 is fo highly honoured by thee as to be ad- 
 mitted into thy Service. 
 
 For the Creature, then, to adore the Crea- 
 tor J for the Offender to defire Forgivenefs ; 
 for the indigent to alk Relief; for the relieved 
 to be thankful, is, fure, a very ** reafonable 
 '* Service ," and what is reafonable in itfelf, 
 A a 4 to 
 
376 SERMON XII. 
 
 to the innocent not blinded with irregular 
 Appetites, is lovely. ** O how amiable are 
 <' thy Dwellings to him, thou Lord of Hofts ! 
 " his Soul hath always a Delire, and Longing 
 *' to enter into the Courts of the Lord ; his 
 «' Heart, and his Flefh rejoice in the living 
 " God." 
 
 But, what Part can impenitent Perfons 
 bear in this cheerful Duty ? To praife God 
 for the Creation which only makes them ca- 
 pable of eternal Mifery ; for the Redemp- 
 tion which they fruflrate ; for the Addrefs of 
 the holy Spirit whom they grieve : for the 
 Means of Grace which they defpife -, for the 
 Hopes of Glory which they forfeit ; for the 
 temporal Mercies they abufe 5 or for the Ta- 
 lents they mifemploy, is unacceptable to God, 
 and cannot be pleafant to themfelves. As 
 they cannot *' thank him with an unfeigned 
 ** Heart," fo neither can their '* Mouth praife 
 ** him with joyful Lips. But let all thofe 
 «* that feek thee, be joyful and glad in thee: 
 ** and let all fuch as delight in thy Salvation, 
 ** fay alway, the Lord be praifed." 
 
 By 
 
SERMON XII. 377 
 
 By what hath been faid, I hope, It may 
 appear how well prepared the innocent are ta 
 take a Pleafure in Devotion ; and how im- 
 poffible it is for the impenitent to ** love the 
 '' Habitation of the Houfe of God," or to 
 find a Satisfadtion in the Performance of re- 
 ligious Duties. 
 
 There is nothing more eafy, or more com- 
 mon, than for a Man, in the Gaiety of his 
 Spirit, to fay that he loves what indeed he 
 doth not love, if he thinks it either reputa- 
 ble, or ufeful fo to do. But the wary Stander- 
 by waits to fee fome Tokens, fome Effed:s of 
 this Love, before he will believe the Profef- 
 fion of it to be real and lincere. He who 
 truly loves does indeed naturally profefs it, 
 and in the moft exalted Terms j nothing that 
 he can fay comes up to what he would fay j 
 of the feveral Ways of expreffing his Affec- 
 tion, that which he prefers is not fufficient, 
 nor reaches what his Heart conceives ; but 
 then he flops not here, nor indeed can he 
 pofHbly do fo. For Love is not an indolent, 
 una(5live Principle,but warms the Breafl where- 
 in it lodges with Refolution to produce fuch 
 
 Fruits 
 
378 SERMON XII. 
 
 Fruits as will prefently be known to fpring 
 from Love. He, O God ! " who loves thy 
 Houfe, will do every Thing in his Power 
 for the Honour and Profperity of it. He will 
 by all Means endeavour to fecure an Intereft 
 in thee for it's Protedlion. He will lead fo 
 innocent a Life as thereby to become an ac- 
 ceptable, and an ufeful Member of it. He 
 will fear to offend again ft the divine Precepts 
 he there learns, left he ihould bring a Scandal, 
 and a Difreputation upon it. If he " loves 
 *' thy Houfe," becaufe thou doft inhabit there, 
 and wilt condefcend to hear the Devotions he 
 comes to pay thee, he will not ftudioully ab- 
 fent himfelf from it, nor come late into it, 
 nor behave himfelf carelelTly in it, nor be 
 guilty of any Indecency in thy Prefence. He 
 will bring along with him an humble, peni- 
 tent, obedient, and thankful Heart. He will 
 encourage all thofe over whom he hath any 
 Influence, both by his Example, by his Con- 
 verfation, and by his Authority, to fliew the 
 fame Affedion to thee in the fame Manner. 
 If thefe are not the Elfeds of the Love we 
 boaft, we pretend a Love, but have it not. 
 
 We 
 
SERMON XII. 379 
 
 We 'love Praife, but not Devotion : ** the 
 '* Praife of Men, more than the Honour of 
 " God." 
 
 That Men might have a due Regard to 
 the Honour of God, and by proper Acfts ex- 
 prefs their Homage to him, it hath been ufual 
 to feparate Places built for his Service from 
 profane Ufes by Confecration. What is in- 
 tended- by this pious Office, is not that any 
 abfolute Holinefs is thereby conveyed to the 
 material Building of thofe Places, but only 
 fuch a relative Sandlity as makes them juftly 
 to be efteemed holy on account of the Rela- 
 tion they bear to God. For being dedicated 
 to God, they become his peculiar Property, 
 we having difclaimed all Right to any Ufe of 
 them diftindl from his Service; and God, 
 by Virtue of his Promife, that, w^hen ** two 
 *' or three are gathered together in his Name, 
 ** he will be there in the midft of them," is, 
 there prefumed, in a peculiar Manner, to 
 vouchfafe his Prefence. And this Solemnity 
 is a Declaration, that they, being from hence- 
 forward to be employed in the Service of 
 God, can never hereafter, without great Im- 
 piety, 
 
380 SERMON Xir. 
 
 piety, be degraded to a lower Efteem and 
 Value, either by any Abufe of them to mean 
 and fecular Purpofes 3 or, by any want of 
 Decency, Neatnefs, or proper Ornaments, 
 which is apt to alienate Men's Minds from 
 that Refped; which is due to their facred Ufe; 
 or, particularly, by introducing any vile and 
 iinful AiTedions into them. 
 
 The nobleft confecrated Fabrick is not, in 
 its own intrinfick Worth, more acceptable to 
 God than theobfcureft unconfecrated Clofet. 
 That which God chiefly regards is the Hu- 
 mility, Meeknefs, and Sincerity of the Vo- 
 tary. For ** thus faith the Lord, the Hea- 
 ** ven is my Throne, and the Earth is my 
 ** Footftool : where is the Houfe that ye 
 <* build unto me ? and where is the Place 
 *' of my Reft ? For all thofe Things hath 
 ** mine Hand made, and all thofe Things 
 ** have been, faith the Lord : but to this 
 ** Man will I look, even to him that is poor, 
 ** and of a contrite Spirit, and trembleth at 
 «* my Word." 
 
 Nay, the coftly, the beautiful, the Magni- 
 ficent Temple of Jerufalem itfelf could not 
 
 invitQ 
 
SERMON XII. 381 
 
 invite the Almighty to dwell in it, upon any- 
 other Condition than that of the Obedience 
 of the Reforters to it. For, though, at the 
 Dedication of it, '* the Glory of the Lord 
 " filled the Houfe of the Lord ;" yet, imme- 
 diately after the Lord faid to Solomon, ** If 
 ** you or your Children will not keep my 
 ** Commandments, and my Statutes which I 
 <* have fet before you, — this Houfe, which I 
 ** have hallowed for my Name, will I cafl 
 " out of my Sight." 
 
 Neither may we affirm that any Houfe we 
 can build unto the Lord, can be worthy to 
 receive him, or that he is, at any Time, con- 
 fined within th? narrow Compafs of human 
 Oratories. No ; the Almighty doth ** nor 
 " fo dwell in Temples made with Hands. 
 ** Behold the Heaven, and the Heaven of 
 " Heavens cannot contain him, how much 
 '* lefs the Houfe which" any Man Ihall, 
 ** build unto him ?" 
 
 But, on the other Hand, though "God 
 «* dwelleth not in Temples made with Hands j" 
 though he choofes to be ** worHupped in 
 ** Spirit and in Truth ;" and hath more Re- 
 gard 
 
382 SERMON Xir. 
 
 gard to the Temper of the Supplicant, than 
 to the Place of Supplication ; yet let us not, 
 from hence, imagine, that God is not pleafed 
 with having publick Places of Worfhip dedi- 
 cated to him. 
 
 For, Places fet apart for religious Offices 
 fhew, that the Honour of Religion is thereby 
 intended. They are apt to give Men an awful 
 Senfe of the Duties they are about to per- 
 form ; and to put them in Mind, that, as 
 thofe Places are feparated from common Ufes, 
 fo they fhould novir feparate their Thoughts 
 from fecular Affairs. Places made ufe of for 
 Devotion, which are otherwife employed at 
 other Times, are apt to fuggeft to us foreign 
 Thoughts, when we would have them con- 
 fined to Devotion only -, and the Levity that 
 was very innocent at one Time, will very im- 
 properly mix with that Serioufnefs which be- 
 comes us at another. To build a Houfe for 
 the Worfhip of God, is to "honour him 
 ** with our Subftance ;" nor is it fit we Ihould 
 offer any Thing '« to him which cofts us no- 
 «* thing." And we find that God was fp 
 well pleafed with the Temple of Solomon, 
 
 that 
 
SERMON XII. 383 
 
 that he faid, " I have hallowed this Houfe 
 ** which thou hafl built, and mine Eyes and 
 ** my Heart fhall be there perpetually." And 
 the very Intention of David to have built it, 
 Vi^as Co acceptable to God, that he promifed 
 •* he would eftablifh the Throne of his 
 " Kingdom for ever, becaufe it had been in 
 ** his Heart to build a Houfe unto his Name." 
 To Conclude. Happy are the People who, 
 having the true Religion planted amongft 
 them, have the Lord for their God, Happy 
 are thofe Societies who have Places of publick 
 Worihip within their own Walls, and fet 
 Times of Devotion. Knowing the precife 
 Hour of Prayer, they can fo order their Af- 
 fairs, as to attend conftantly with Eafe. A 
 ftared Time may give the Penitent Room to 
 recolledl, before he makes his Confeflion. 
 The AlTembly may be more numerous, their 
 joint Petitions more prevalent, and their 
 united Thanks more exalted. We have heard, 
 that Innocence alone can make our Devotions, 
 either acceptable to God, or pleafant to our- 
 felves. There is no Believer fo remifs in his 
 Duty, but intends fometime or other to re- 
 pent. 
 
384 SERMON XII. 
 
 pent, and be innocent ; and is apt to fix to 
 himfelf certain Diftances of Time, when he 
 will indeed fet about this important Work. 
 Time runs on. The prefent is only ours. 
 Our Inclination to reform is likely to be lefs 
 hereafter than it is now. Life is fliort ; 
 Death inevitable ; our Appearance at the Tri- 
 bunal of God certain. If, therefore, there 
 be any here, who have hitherto negleded to 
 begin this Work in good Earneft, I fhould 
 think myfelf very happy, if I might become 
 an Inftrument, in the Hand of God, to the 
 «« turning them to Righteoufnefs," by what 
 hath been here, in a weak Manner, but with 
 a fincere Mind delivered by me j and if, at 
 the fame Time that this Place hath the high 
 Honour to be fet apart for his Worfhip, they 
 would be prevailed upon to dedicate them- 
 felves to his Service. 
 
 III. 
 
III. 
 
 SERMON 
 
 PREACHED BEFORE THE 
 
 Q^ U E E N, 
 
 I N T H E 
 
 R O Y A L-C H A P E L 
 
 A T 
 
 WINDSOR, 
 
 On THURSDAY, November, 5. 1713. 
 B b 
 
SERMON XIII. 
 
 Rom. X. 2, 3. 
 
 I BEAR THEM RECORD, THAT THEY 
 
 HAVE A Zeal of God, but not ac- 
 cording TO Knowledge. 
 For they being ignorant of God's 
 Righteousness, and going about 
 
 to ESTABLISH' THEIR OV/N RIGHTE- 
 OUSNESS, HAVE NOT SUBMITTED 
 THEMSELVES UNTO THE RIGHTEOUS- 
 NESS OF God. 
 
 TH E Perfons of whom St. Paul here 
 fpeaks are the Jews, whom he tacitly 
 commends for having a Zeal of God, whilil 
 he allows them really to have it j ** I bear 
 ''them Record that they have a Zeal of 
 B b 2 God :" 
 
388 SERMON XIII. 
 
 God :" and whom, at the fame Time, he 
 plainly condemns for the ill Condudl of it, 
 in that he affirms they " had it not according 
 ** to Knowledge." 
 
 That they had it not according to Know- 
 ledge is evident from the following Words. 
 *' For they being ignorant of God's Righ- 
 *' teoufnefs, and going about to eftablifli 
 ** their own Righteoufnefs, have not fubmitted 
 ** themfelves to the Righteoufnefs of God." 
 Now, if they had a Zeal of God, or, for 
 his Service, and yet refufed to embrace that 
 Dodrine, whereby God chofe to be ferved, 
 and oppofed another Dodrine to it, whereby 
 the Caufe of God would be differ ved, it 
 it muft be through their want of Knowledge 
 that God did really choofe to be ferved in 
 the one Way, or was likely to be dilTerved 
 in the other. 
 
 Wherein **their Ignorance of God's Righ- 
 teoufnefs" did confift, and how fuch Igno- 
 rance was the Caufe of their zealoufly " going 
 ** about to eflablilh their own Righteoufnefs," 
 will appear, if we duly confider, what is 
 
 meant 
 
SERMON XIII. 389 
 
 meant by the ** Righteoufnefs of God," and 
 what, by *• their own Righteoufnefs," 
 
 God fent our Saviour into the World for 
 thefe two Ends. To undergo all that Pu- 
 nifhment in our Stead, which was due to 
 us, and which we could not have undergone 
 ourfelves without being eternally miferable: 
 and alfo, to perform a perfe(fl Obedience 
 for us, to the whole Law of God, which, 
 by Reafon of our Frailty, we could never 
 have been able to have performed ourfelves, 
 and, which if we had not performed, we 
 could never have been eternally happy : eter- 
 nal Happinefs being originally defigned as 
 the Reward of perfect Obedience only. 
 
 By his Sufferings, then, we are only ex- 
 empted from Mifery, the Penalty of Sin ; 
 forafmuch as we are thereby only releafed 
 from the Guilt we had contracted by the 
 Breach of God's Laws, which our Subfti- 
 tute hath fully fatislied for ; but, by his 
 perfedl Obedience we are alfo entitled to 
 Happinefs, the Reward of Perfe(5tion ; for- 
 afmuch as we are thereby efleemed perfedly 
 B b 3 righ- 
 
390 SERMON XllL 
 
 righteous, having performed by our Surety, 
 all that was demanded of us. 
 
 If we do not believe that our Saviour, by 
 thus fuiFering, hath thus fatisfied for us, "we 
 ** are yet in our Sins," are ftill guilty, and have 
 forfeited this Exemption from Mifery pro- 
 cured for us. If, whilft we endeavour to 
 perform the whole Will of God, we do not 
 believe that Chrift's perfed: Obedience will 
 make good the Deficiencies of our fmcere, 
 however imperfedl Obedience, our Obedi- 
 ence is ilill defedlive, we have not continued 
 in all Things written in the Law to do them, 
 and, therefore, have no Title to the Reward 
 which is due only to the Obedience that is 
 perfedt. 
 
 But, if we believe, and obey, as we ought* 
 our Saviour hath already fuifered for the fu- 
 ture aftual Sins we fhall truly repent of; 
 and hath already made good the Deficiencies 
 of our future imperfed: Obedience that fhall 
 be fincere. 
 
 This is the chriftian Scheme ; and, in the 
 Belief of it, confiils that Faith which St. 
 
 Paul, 
 
SERMON XII. 391 
 
 Paul, throughout this Epiftle, alTures the 
 Jews will juftify, and fave them. 
 
 For, whomfoever Chrift, by his Suffer- 
 ings, fhall have rendered not guilty, and 
 therefore not punifhable ; and, by his per- 
 fed: Obedience, (hall have made pofitively 
 righteous, and therefore rewardablej him 
 God will accept of as righteous, which is 
 Juftification ; and him God will confe- 
 quently recompence, which is Salvation. 
 And this Scheme is here called " the Righ- 
 *• teoufnefs of God." 
 
 On the other Hand, the Jews had received 
 the Law of Mofes -, and, not rightly under- 
 flanding that that was only a temporary, 
 though a divine Inftitution, and that it was 
 to give Way to the chriftian Religion, when- 
 ever it fhould be manifefted to the World, 
 thought themfelves obliged to adhere to it j 
 and believed Juftification, and Salvation to 
 be attainable only by the Obfervance of it ; 
 and, that they fhould do God good Service, 
 if they fhould oppofe to the utmofl the Pro- 
 pagation of any Religion whatfoever that 
 Ihould teach Things contrary to the Law. 
 B b 4 Thefe 
 
392 SERMON Xlir. 
 
 . sitrhefe were the Jewifh Principles : and 
 this their Method of attaining Juftification 
 and Salvation by the Works of the Law, is 
 here called " their own Righteoufnefs." Th« 
 Zeal they fliewed for the eftablifhing ** their 
 ** own Righteoufnefs" in Oppofition " to the 
 " Righteoufnefs of God," St.Paul '' bears them 
 *« Record, was a Zeal of God," or meant for 
 his Service; but avers withal, that it was 
 ** not according to Knowledge," and, there- 
 fore, was not of Service to God, as it was 
 intended to be. For they were ignorant of 
 the chriftian Scheme which I have before 
 defcribed. They were ignorant that the ce- 
 remonial Part of the Law was only a '* fha- 
 ** dow of good Things to come," and which, 
 therefore, was to to be done away when the 
 Subftance fhould appear. They were igno- 
 rant that the moral Part of the Law was 
 not to be aboliflied by Chrift's Coming, but 
 heightened and improved -, forafmuch as he 
 " came not to deftroy the Law, but to fulfil 
 ** it. They were ignorant, in fhort, of God's 
 " Righteoufnefs, and going about to eftablifli 
 
 ** their 
 
SERMON XIII. 393 
 
 ** their own Righteoufnefs, did not fubmit 
 ♦* themlelves to the Righteoufnefs of God." 
 
 Now, if the Religion of the Jews, not- 
 withftanding it was of great Antiquity, and 
 of divine Inftitution, be here called ** their 
 "own Righteoufnefs," and not God's, fince 
 the Time appointed by God for the Conti- 
 nuance of it was expired, and the End of 
 its Inftitution anfwered : much more may 
 any Novelties introduced by any other Set 
 of Men into the chriftian Religion, which 
 God had appointed to fucceed it, and ordered 
 to remain without Addition, or Diminution, 
 to the End of the World, be called *« their 
 •* own Righteoufnefs," and not God's. 
 
 And, if the Zeal of the Jews in going 
 about to eftablifli the Religion formerly given 
 them by God, in Oppofition to the chrif- 
 tian Religion, which by God's Appoint- 
 ment was now to fuperfede it, be rightly 
 blamed by St. Paul for being *' a Zeal not 
 '* according to Knowledge ;" for that they 
 might, and ought to have known better, 
 when the Will of God herein was revealed, 
 explained, and by Miracles confirmed to 
 
 them : 
 
394 SERMON XIII. 
 
 them : much more will the Zeal of any 
 other Set of Men profeffing the chriftian 
 Religion, who ihall go about to eftablifh 
 their novel Dodrines, the Traditions of fal- 
 lible Men, in Derogation to, and Corruption 
 of that very Religion, be juilly culpable ac- 
 cording to the Dodlrine of St. Paul, for 
 being ** a Zeal not according to Knowledge;" 
 for that they may, and ought to know bet- 
 ter, fince the Will of God herein is fuffi- 
 ciently revealed to. them in the Scriptures, 
 which they acknowledge to be the Word of 
 God, and which may be read, and confi- 
 dered, and underftood by them. 
 
 More particularly ; if the Zeal of the 
 Jews be Blame-worthy, for that, in Order 
 to the Eftablifhment of the Law then to be 
 at an End, it moved and ftirred up them to 
 deride, reproach, malign, perfecute, and de- 
 ftroy the Profeffors of the Gofpel then to be 
 embraced ; much more will the Zeal of the 
 Romanifts be Blame-worthy, for that, in 
 Order to the Eftablhliment of their novel 
 Do(ftrines, at no Time to be admitted, it hath, 
 for many Ages, moved and flirred up them 
 
 to 
 
SERMON Xlir. 395 
 
 to deride, reproach, malign, perfecute, and, 
 as on this Day, to attempt to deflroy, and 
 extirpate all thole who ftill adhered to the 
 found, and uncorrupted Dod:rines of pri- 
 mitive Chriftianity, ever, and at any Price 
 to be retained. 
 
 Since, then *' a Zeal of God not according 
 *' to Knowledge" hath milled both the Jew, 
 and the Romanifl in their refpedtive Views ', 
 and hath hindered them from doing true 
 Service to God, which St. Paul avers of 
 the one, and we are willing to hope of the 
 other, they intended ; we may fairly con- 
 clude, that only ** a Zeal of God according 
 «' to Knowledge" can do him true Service j 
 and that, therefore, only fuch a Zeal ought 
 to be exerted by us. Now, that only fuch 
 a Zeal may be exerted by us, I lliall make 
 it my Bufmefs, in the enfuing Part of this 
 Difcourfe, to (hew, 
 
 1. What Zeal is. 
 
 2. What we ought to make the Objedl of 
 our Zeal. 
 
 3. That 
 
396 SERMON XIII. 
 
 3. That we muft fincerely endeavour to 
 inform ourfelves fully concerning the Nature 
 of the Thing which we conceive to be a 
 proper Objed: of our Zeal, before we fuffer 
 ourfelves to have a Zeal for it. 
 
 4. That we muft be thoroughly convinced 
 that the Means we intend to make Ufe of 
 towards the End, which, upon due Enquiry, 
 we approve, are lawful, before we prefume 
 to exert our Zeal in the Ufe of them. 
 
 5. That the Manner after which we make 
 Ufe of thofe lawful Means muft be difcreet. 
 
 I. I am to fhew, what Zeal is. 
 
 Zeal is a paflionate Concern for the Ho- 
 nour and Happinefs of that Perfon whom 
 we truly love and admire ; for the Profpe- 
 rity, and Succefs of that Caufe, which we 
 heartily favour, or efpoufe. He, who hath 
 it not, will in vain affed to have the Ap- 
 pearance of it. Great fwelling Words are 
 not always a Sign that the Heart is truly 
 filled with it. Something feeble, and lan- 
 guid will difcover itfelf in that falfe Fire, 
 however it may feem to burn within us. 
 
 But 
 
SERMON XIII. 397 
 
 But he who is truly warmed with it, cannot 
 eafily hide it if he would. Thofe who have 
 any Penetration will dilcover it. And thofe 
 who have any like AfFedion will infenfibly 
 partake of its Heat. How eager, how im- 
 patient, how watchful, how inquifitive, how 
 working, how perfevering is this Paflion 1 
 How does it toil for the leaft Degree of Suc- 
 cefs ! x\nd how does the Icaft Degree of 
 Succefs refrefh it, and quicken it for further 
 Toils ! It is what we hope for in our Friend, 
 who, without it, contents himfelf with barely 
 wifliing well. It is w^hat we fear in our 
 Enemy, whofe fiery Darts will be fatal to 
 us, if God (hsll not vouchfafe to be our 
 Shield and Buckler. 
 
 What arms the Patriot with Courage to 
 encounter all the Difficulties that are thrown 
 in the Way he takes to ferve his Country ; 
 and with Dexterity to become fuperior to 
 them, but his Zeal ? What ruihes on the 
 Villain to attempt Things horrid, execrable, 
 infamous, laborious, expenfive, full of Ha- 
 zard, and withal perhaps not likely to fuc- 
 ceed, but his Zeal ? 
 
 Throagh 
 
398 SERMON XIII. 
 
 Through Zeal, the upright Man is moved 
 with a pious Indignation againil: thofe who 
 keep not the Law of his God. Through 
 Zeal, the Preacher is " inftant in Seafon, 
 " out of Seafon, reproves, rebukes, and ex- 
 " horts." Through Zeal, for the Confir- 
 mation of the chriflian Faith the Martyr 
 dies. And alfo, through Zeal, the froward 
 Heretick oppofes his private Opinion to re- 
 vealed Truth, and to the well-grounded, 
 long-eftabliflied Judgement of the Church 
 concerning it; difputing, aiferting, dilating, 
 writing, and difperfing his crude, indigefted 
 Notions through the World with unwearied 
 Pains, and hardy Confidence of Succefs : and, 
 though not one wife, or learned, or good 
 Chriftian fall in with him, exulting, and 
 triumphing, in finding them abetted by un- 
 thinking, and illiterate Libertines, and A- 
 theifts. 
 
 In a Word ; a Zeal for the Eftablifhment 
 of the Romifh Faith, and a Zeal for the 
 Prefervation of a private Friend, were, in 
 the very fame Perfon, the Motives to enter 
 into the moft wicked plot that was ever 
 
 formed 
 
SERMON XIIL 399 
 
 formed on Earth, and the Occalion of its 
 Difcovery. 
 
 Oh ! may it ever lodge with the wife, 
 and good; and be kept from the tumultuous 
 Breaft of the ignorant, and wicked ! for no- 
 thing ever hath done, or will ever hereafter 
 be capable of doing fo much Good, or fo 
 much Mifchief. 
 
 Since, then, it is evident from this De- 
 fcription of Zeal, that it is likely to produce 
 either great Good, or great Evil, as it (hall 
 happen to be well, or ill imployed, I Ihall 
 proceed to ihew, ' 
 
 2. What we ought to make the Objed of 
 our Zeal. 
 
 The Objedt of our Zeal (hould always be 
 fomething good, and of great Importance. 
 
 It (hould be fomething good. For, Zeal 
 is only Defire in a certain Degree : and no- 
 thing is in any Degree defireable, but as it 
 is in the fame Degree good. We may indeed, 
 and do oftentimes defire what is evil, or in- 
 different ; but we neither do, nor can defire 
 it as fuch, but as it offers itfelf to us, and 
 
 impofes 
 
400 SERMON XIII. 
 
 impofes upon us under the Appearance of 
 fome Kind of Good. But if we either did, 
 or could defire what is evil, or indifferent as 
 fuch ', yet ought not either of them to be 
 the Objedl of our Zeal, iince, though we 
 may ignorantly, or vitioufly defire them, yet 
 being not in themfelves good, they are not 
 defireable. Whatever, therefore, is in its 
 own Nature, or, in its Tendency, evil, fhould 
 be fo far from being made the Objed: of any 
 ftrong Inclination, that it ought to create in 
 us an utter Averfion. And, whatfoevcr is 
 in itfelf, and in its Confequence, indifferent, 
 when we confider it as fuch, will be fo far 
 from raifing our Zeal towards the Profecu- 
 tion of it, that it will not keep our Atten- 
 tion clofe to it. 
 
 As the Objedt of our Zeal Ihould be fome- 
 thing good, fo fhould it alfo be fomething 
 of great Importance. For Zeal, in the very 
 Notion of it, fuppofes an -unufual Fervor, 
 an uncommon Ardency of Defire, an Impa- 
 tience until the End we purfue is accom- 
 plifhed, producing Adlivity, where we can 
 ad:, and Encouragement of thofe who can, 
 
 where 
 
SERMON XIII, 401 
 
 where we cannot. And, therefore, as the 
 Objed of our Zeal fhould be fomethlng good, 
 that we may at all defire it ; fo (hould it be 
 fomething of great Importance, that we may 
 greatly defire it ; and, indeed, that it may 
 warrant our great defire of it. For, fince all 
 Things that are good, are not equally fo, nei- 
 ther ought we to defire every Good with the 
 fame Degree of Earneftnefs. But, as what 
 appears to us, upon due Inquiry, to be beft, 
 we ought to approve mofl: ; fo, what we ap- 
 prove moft, we ought moil: earneftly to defire. 
 And, in doing fo, we fhall the better in- 
 fluence, and excite others to join with us in 
 our Endeavours to procure the great and im- 
 portant Good we aim at. Whereas, if we are 
 as eagerly engaged for the Succefs of trivial 
 Matters, as, for that of greater, others may 
 be induced to think thefe not greater ; but, 
 obferving the Concern in us, for both, to be 
 equal, when they cannot but know that thofe 
 are frivolous, may be prepared to undervalue, 
 and difregard even thete, though they are in- 
 deed momentous. 
 
 C c Hence, 
 
402 SERMON XIII. 
 
 Hence, all that Violence, with which fome 
 warm, and opinionative Men have thought 
 themfelves concerned to defend little Truths, 
 hath created I know not what Indifference, 
 and Lukewarmnefs in others, even with Re- 
 fped to the greatefl. For, having once ob- 
 ferved, with Derifion, and Contempt, that 
 the Importance of the Thing contended for 
 hath born no Proportion to the Heat of the 
 Contention, they have, afterwards, flid infen- 
 fibly into a Sufpicion, that wherever there 
 was the fame Warmth, there was the fame 
 Weaknefs, and have contraded an unreafo- 
 nable Negledl of whatever they found Men 
 earned for, as hot doubting, but that the 
 Glory of the Conquefl: was the Thing they 
 chiefly were in Purfuit of, and not the Efla- 
 blifhment of the Truth. 
 
 And, indeed, the true Caufe of fuch their 
 tenacious Adherence to, and obftinate De- 
 fence of their infignificant Opinions, is either 
 their Vanity, which inclines them to eftimate 
 many *' foolifh, and unlearned Queflions," 
 according to the Perverfenefs they find in 
 themfelves to defend themj as if every Thing 
 
 that 
 
SERMON Xlir. 403 
 
 that would bear a Difpute were worthy of it: 
 or elfe, their Impatience to be thought capable 
 of being in the Wrong ; as if a thoufand Af- 
 fertions, allowing them to be true, might 
 not, with as much Honour, be receded from, 
 as they may be maintained. 
 
 Such a Zeal as this, therefore, there is no 
 Occafion to be affeded with -, for, let the 
 Iflue of it prove never fo fuccefsful, yet no 
 good, or important End can be ferved by it. 
 But, in preventing a national Calamity ; in 
 oppofing a peftilent Herefy ; in propagating 
 the pure chriftian Faith ; in confirming our 
 weak Brethren -, and in promoting the Glory 
 of God every other Way we can, ** it wilj 
 '* be a good Thing to be always zealoufly 
 «« affeded." 
 
 Thus far, then, we are got. That what 
 we are zealous for fhould be fomething good, 
 and of great Importance. And, I believe, it 
 will be agreed on all Hands, that nothing elfe 
 ought to be the Objed of our Zeal, or can 
 defer ve it. 
 
 But ftill, I fear, it will not be fo univerfally 
 
 agreed, what is important Good. For, fince 
 
 C c 2 Men 
 
404 SERMON XIII. 
 
 Men difFer very much in their Opinions, it 
 will fometimes happen, that, whilft one Man 
 thinks the faving a Nation to be an important 
 Good, another, as the Hiftory of this Day's 
 Cotifpiracy can aiTure us, may prevail upon 
 himfelf to think the Deftrudion of it fo. 
 And, to fhew that neither of them thinks 
 alone, the very fame Perfon, for the very 
 fame Attempt, is executed here, and cano- 
 nized abroad. 
 
 As Men, then, fhall happen to differ in 
 their Opinions of important Good, fo wilt 
 it happen, that, what one Perfon fhall think 
 himfelf obliged with Zeal to defend, another 
 will think himfelf obliged with equal Zeal 
 to oppofc. That, therefore, the Zeal which 
 we exert, in Defence of our own Opinions, 
 and in Oppofition to thofe of our Adverfaries, 
 may be ** according to Knowledge," 1 fhall 
 (hew, 
 
 3. That we muft fincerely endeavour to 
 inform ourfelves fully concerning the Nature 
 of the Thing we conceive to be a proper Ob- 
 
 - jea 
 
SERMON XIII. 405 
 
 jedl of our Zeal, before we fufFer ourfclves 
 to have a Zeal for it. 
 
 For it is certainly true, that an ignorant 
 Zealot may work himfelf up to as fturdy a 
 Spirit of Oppofition, and ufe as great Adtir 
 vity in a Caufe that does not in the leaft de- 
 ferve it, as a better Man, furnifhed with more 
 Knowledge, and Experience, may do for a 
 better Purpofe. Arid it is certainly as true, 
 that, whilft he is fo doing, he is not fure, 
 but he is with great Violence oppoiing, what, 
 if he had been better informed, he would 
 with great Affedion have efpOufed. And, 
 how uncomfortable a Refle(flion will it be to 
 that Man, whenever he fhall come to be un- 
 deceived, to look back upon what is paftj 
 and trace the irregular, and unwarrantabte 
 Steps he hath taken, up to the firft, Occalion 
 of them, his Negledt of duly informing him- 
 felf, from whence he iliould fet out, and 
 whither he (hould go 1 
 
 Reviewing the wretched Error, how is he 
 
 tempted to perfift in it, rather than appear to 
 
 have been miftakeuj or acknowledge himfelf 
 
 to have done much Mifchief, through his 
 
 C c 3 Miftakel 
 
4o6 SERMON XIII. 
 
 Miftake ! or, refolving to take the right Path 
 for the future, what a Tafk hath he upon 
 him to repair what he hath done amifs ; or 
 fufficiently to lament, that what he hath done 
 amifs is irreparable ! 
 
 How does he blame thofe artful, interefted 
 Men, who, finding him ufeful for their Pur- 
 pofe, much at Leifure, and more defirous to 
 do fomething, than to be inftruded what to 
 do, took the Advantage of his ftrong Paffions, 
 and his weak Reafon -, of his Ambition to 
 refemble fome conflderable Mover, and to be 
 reckoned of fome Moment ! 
 
 How will he abhor himfelf for having 
 •' cried aloud," and defired the People to 
 " come and fee his Zeal for the Lord," when 
 he is now, confcious to himfelf to have been 
 forward only to difcover his own reftlefs, tur- 
 bulent Difpofition, without having in the 
 leaft confidered, what it was that he fo fu- 
 rioully purfued ! 
 
 The Neceffity, then, of a full Information 
 about the Objecfl of our Zeal already appears: 
 the Way to it will be eafily found, if we ufe 
 a faithful Diligence in our Inquiries, having 
 
 firfl 
 
SERMON XIII. 407 
 
 firft laid afide all Manner of Prejudice that 
 may attend us in the making them. 
 
 Th;it our Anceftors have had fuch an Opi- 
 nion ; that, in our early Years, the fame hath 
 been carefully infufed into us, and hath grown 
 up with us ; that, therefore, we find in our- 
 felves a Difpofition to favour it -, and are fur- 
 niihed with fome plaufible Arguments to 
 fupport it ; that thofe, whofe Learning, and 
 Virtue we admire, maintain it ; or, whofe 
 Affinity, or Friendfhip we regard, run into 
 it ', that we (hall pleafe, or difpleafe them, 
 as we profefs, or difown it ; and, confe- 
 quently, reap fome Advantage, or Difadvan- 
 tage to ourfelves, as we efpoufe, or defert it : 
 or laftly, that we Ihall attrad fome Admira- 
 tion of the Strength of our Parts, and deep- 
 nefs of our Penetration, by being the Au- 
 thors of any new Opinions ; or, that, by 
 departing from our old ones, we (hall a(ft in 
 Oppofition to thofe whom we hate, or envy, 
 or defpife, or would difgrace, are all of them 
 Confiderations, that, with the infincere, or 
 inadvertent Inquirer, are likely to have a 
 ftrong Biafs upon the Mind, and, both to 
 C c 4 hinder, 
 
4o8 SERMON XIII. 
 
 hinder, and miilead him in his Search after 
 Truth J and muft, therefore, be laid afide 
 by thofe who, in good Earnefl, defire to be 
 truly, and fully informed, in Order to have 
 *,* .^ ^eal according to Knowledge." ^ 
 
 For, any Zeal we fliall be warmed with 
 barely on thefe Accounts, is not an earned 
 pefire, that what is good, and of Importance 
 ^hpuld iucceed ; but, a Defire only, that our 
 Forefathers fliould appear to have been. in the 
 Right, whether they were fo, or not ^ a De- 
 fire, that our Education, fliouid not have 
 been in vain -, a Defire to avoid the Imputa- 
 tion of having been fo long in an Error, and 
 the Ignominy of not having yet been able to 
 difcover that we are fo ; a Deiire not to lofe 
 the Credit of having the fame Notions with 
 thofe whom we admire ; or the Pleafure of 
 thinking with thofe whom we love ; or the 
 Benefit of nding with thofe who can ferve 
 us : or lailly, a Defire to footh our Pride; 
 or gratify our Spleen. 
 
 Having been thus watchful over our own 
 Hearts, having, now, fhut out every partial 
 Thought that might have an improper In- 
 fluence 
 
SERMON XIII. 409 
 
 fluence upon our Judgements, we iliall find 
 the Way to Knowledge more open, and lefs 
 intricate, and, confeq-uently, (hall not be fo 
 liable to niiftake it. Honeft Induflry accom- 
 panied with our earneft Prayers to God, that 
 he would enlighten our Underflandings, and 
 make us clearly difcern thofe Things that are 
 for his Service, v/ill now lead us on cheer- 
 fully, and fafely, till we arrive at the Satis- 
 fa(ftion we want, in the Difcovery of the 
 momentous Truths which we are in Search 
 after, and which having found, we can fully 
 acquiefce in , .. j 
 
 The Force of controverfial ReafoningSr \yill 
 be clearly feen ana colleded j and duly weighed 
 and confidered by us. 
 
 Converfation with thofe v/ho differ from 
 us, will no logger he a Trial of Skill, but a 
 proper Means of Improvement. No longer 
 will Men employ heir Learning, and their 
 Eloquence, to baffle, and expofe the unin- 
 formed, but eileem it a' greater Vidory to 
 have received, or imparted any ufeful Know- 
 ledge, than to have kept the Field, unan- 
 fwered. The holy Scriptures, the unerring 
 
 Rule 
 
410 SERMON Xlir. 
 
 Rule of what is required of us to believe, 
 and do, will not be wrefted to favour any 
 new, fond Scheme of Faith, or Pradice ; 
 but the eafy, natural, genuine Meaning of 
 what we therein read, for our Inftrudion, 
 will lie open to our View. The many Paf- 
 fages of holy Writ, which the Wit, and So- 
 phiftry of contending Parties have made ob- 
 fcure, and perplexed, will loofe, and unfold 
 themfelves to us. No longer, now, will the 
 Dodrine of Salvation by Works exclude the 
 NecefTity of Faith j nor, that of Salvation 
 by Faith deftroy the Neceffity of good Works. 
 No longer, now, will, ** this is my Body,'* 
 have any other Meaning than, that this re- 
 prefents my Body. And the real Difficulties, 
 if any fuch fhall remain, after we have faith- 
 fully compared the Texts that have contri- 
 buted thereto, will either be reconciled and 
 adjufted ; or, at leaft, inflrudl us, that what 
 is infuperably difficult, and uncertain, being, 
 not neceffkry for us to know, cannot be a 
 proper Objed of our Zeal j left, whilft we 
 are endeavouring to promote what we pre- 
 fume to be an important Good, we may be 
 
 efta- 
 
SERMON XIII. 4JI 
 
 eftablifhing, for any Thing we know to the 
 contrary, fome very important Evil. 
 
 Had the Confpirators of this Day but ufed 
 this impartial Diligence, in order to have in- 
 formed themfelves rightly concerning the 
 horrid Fadt they were prepared to have com- 
 mitted, I perfuade myfelf, they could not 
 have been poflefled with the mighty Zeal 
 they had for the Succefs of it. But alas ! for 
 fear they fhould Miftake their divine Rule, 
 they were not fuiFered to have the free Ufe 
 of it ', and being (ludioufly kept in Igno- 
 rance, we cannot wonder, if, in this Parti- 
 cular, their Zeal was ** not according to 
 " Knowledge." 
 
 Having fhewn, that we muft fmcerely en- 
 deavour to inform ourfelves fully concerning 
 the Nature of the Thing we conceive to be 
 a proper Objed of our Zeal, before we fuffer 
 ourfelves to have a Zeal for it : and alfo, how 
 this full Information may readily be come at; 
 I fhall proceed to fhew, 
 
 4. That we muft be thoroughly convinced, 
 that the Means we intend to make Ufe of 
 
 towards 
 
412 SERMON XIIL 
 
 towards the End which, upon due Inquiry, 
 we approve are lawful, before we prefume tp 
 exert our Zeal in the Ufe of them. 
 
 And, here, it muft be confeUed, the truly 
 5:ealous Perfon will meet with a great Trial : 
 a Trzai that will exercife the Cifcumfpedlion, 
 and IniT,gr!ty of the Wife, and Good; and 
 under which, the weak and imprudent Zea- 
 lot, will through his Unwarinefs and Preci- 
 pitancy, hardly ever fail to mifcarry. 
 
 For, when a Man after due Inquiry, fhall 
 be thoroughly convinced of the Goodnefs, 
 and impoi-tance of the End he aims at, and 
 /hall have worked himfelf up to an earneil, 
 and afFedionate Concern for the Accomplifh- 
 ment of it, how natural is it for him to have 
 his Eye fo fixed upon the diftant ObjecT:, and 
 his Heart fo eager in the Purfuit of it, as not 
 eafily to obferve v»/hat prohibited Ground he 
 freely tramples over, what facred Fences he 
 violently rufhes through, in order to arrive 
 at it ! 
 
 But, however, let this Good be never fo 
 great, never fo important, yet, we mull: re- 
 member, that it is a Zeal of God which we 
 
 pretend 
 
SERMON XIII. 413 
 
 pretend to exert in the Profecutlon of it. 
 That God will not be ferved, in one Refpedl, 
 by our Difobedience to him in another. That 
 his Arm is not fo lliort, that it cannot fave 
 what we fear will be loft ; nor fo weak, that 
 it cannot bring about the Events that fhall 
 pleafe him, without our irregular, and un- 
 lawful Aid. 
 
 There cannot be a more important Good 
 than the Eftablifhment of the pure chriftian 
 Faith, and yet, even that muft be eftabliflied 
 by the Conftancy of its ProfefTors, and not 
 by their Cruelty : fmcc Perfecution is what 
 a zealous Chriftian can willingly fuffer, but 
 cannot lawfully infli<fl. 
 
 But, to fpecify each Good that is impor- 
 tant, and the feveral Means by which it may 
 be attained ; and, to pronounce, concerning 
 each of them, which is lawful, and which 
 unlawful, would be a Tafk very difficult, if 
 not impoflible to be performed ; however, 
 certainly too great for the Compafs of this 
 Difcourfe, and beyond the Defign of it. 
 
 I fhall, therefore, content myfelf to fay, 
 in general, that we muft not '[ do Evil that 
 
 " Good 
 
414 SERMON XIIL 
 
 *• Good may come" of it : hoping, that Co 
 pofitive, fo univerfal, fo plain a Law of God 
 will be of fufficient Force to convince us, 
 that, the fame Care, which hath beeri fhewn 
 to be necefTary, in order to our being informed 
 what we ought zealoufly to purfue -, will be 
 further neceflary, in Order to our being fatif- 
 fied of the Lawfulnefs of thofe Means, by 
 which it ought to be purfued. 
 
 For, if once this Dodtrine be advanced, 
 that the Goodnefs of the End will juftify the 
 Badnefs of the Means, what Mifchief may 
 not be authorized by it ? For, not only what 
 was really an important Good would entitle 
 us to the Ufe of any Means, whereby it might 
 be attained j but, what auy one fhould be 
 perfuaded was fuch a Good, would do fo too; 
 and thus, fince Men may be miftaken about 
 their End, the mofl: unlawful Means woxild 
 often be made Ufe of for the moft unlawful 
 Purpofes. 
 
 But the Holy Ghoft hath given us this ad- 
 mirable Rule, as a Reftraint upon our Ar- 
 dour ; that, if we are wrong in our propofecl 
 End, we may have fewer Ways to arrive at 
 
 it; 
 
SERMON XIII. 415 
 
 it ; and, if we are right, God can fuffici- 
 ently affift all lawful Means towards the Ac- 
 compliihment of it. 
 
 What fhall we fay, then with Refpedt to 
 the Contrivers of that wicked Plot, our De- 
 liverance from which we this Day comme- 
 morate ! 
 
 If they had been never fo fully perfuaded, 
 that the Do(ftrines they efpoufed were a Part 
 of the true chriftian Religion, and therefore, 
 fit to be eftabhfhed ; yet, methinks, the Pa- 
 trons of St. Peter's apoftolical Superiority 
 might have been contented with an AfTurance 
 from Chrift himfelf, that his Religion was 
 built upon that Rock^ and that, therefore, 
 the Gates of Hell could not finally prevail 
 againft it ; and not have had Recourfe to un- 
 warrantable Means, which God mud needs 
 condemn, in Order to eftablifh that, which 
 God had promifed fliould never be removed: 
 at once, offending G o d in the Ufe of what 
 he had forbid, and diftrufling him in what 
 he had promifed ; and yet, abfurdly believing, 
 that, this was the Way they were obliged to 
 try, to pleafe him, 
 
 Methinks, 
 
4i6 SERMON XIII. 
 
 Methinks, they might have waited with 
 Submiffion G6d's own Time for the Reftltu- 
 tion of the catholick Caufe, if ever it were' 
 to be reftored, and not have had Recourfe to 
 a Means of effe'diing it, which before they 
 could prevail upon themfelves to make Ufe 
 of, they muft have blotted out every moral 
 Notion from their Souls, and have got loofe 
 from Jill the Ties of that very Religion they 
 j^retended with fo much Zeal to efpoufe. 
 
 For, if we take a View of the Framers of 
 this dark Defigh, of this mercilefs and bloody 
 MalTacre, where vyas their chriftian Fortitude, 
 in bearing Wrong, if any had been done 
 them ? Where was their chriftian Meeknefs, 
 in forgiving Injuries, if any they had received ? 
 Where was their Rcfignation to the divine 
 Will under all thofe Difpenfations, which 
 Men cannot lawfully rernedy ? W^here was 
 their Submiffion to the higher Powers, and 
 their Obedience to the eftablifhed Laws of 
 the Community wherein they lived, '* not only 
 <* for W^rath, but alfo for Confcience fake ?" 
 Where was the Eye of- Pity, and the Bowels 
 of Compaffion, to plead for the many Lives 
 
 of 
 
SERMON XIII. 417 
 
 of thofe who were, on this Day, doomed to 
 Slaughter ! or, where was the Charity and 
 Love of Souls, to thofe poor Wretches, whom 
 they had confpired to hurry into another 
 World, without giving them Room for one 
 penitent Thought, and who, yet, they verily 
 believed, would be damned without Repen- 
 tance ? 
 
 Well were they prepared to fliew a Zeal 
 of God according to Knowledge, who, of 
 Neceffity, were firfl to bring themfelves to 
 have no Religion, before they could exert 
 their Zeal. 
 
 *« Haft thou" their " Faith ? have it to 
 '* thyfelf." And think not, that thou art 
 commiffioned to overturn Kingdoms to pro- 
 mote it ; or to extirpate all thofe who confci- 
 cntioufly proteft againft it. 
 
 The Chief of thofe Confpirators them- 
 felves, before they died, though they deferted 
 not their Faith, yet readily confefTed, that 
 God had difapproved the Means, by which 
 they were prepared to have advanced it, when 
 they came to receive, from his avenging 
 Hand, a Punilhment bearing great Similitude 
 D d to 
 
4i8 SERMON XIII. 
 
 to that which they thought to have inflicted 
 upon others. ** They had encouraged them- 
 <* felves in Mifchief, and communed among 
 *' themfelves how they might lay Snares, and 
 '* faid that no Man (liould fee them. But 
 ** the Lord is known to execute Judgment, 
 ** and therefore, were the ungodly trapped 
 " in the Work of their own Hands." 
 
 I come now, in the fifth and laft Place, to 
 {hew, that the Manner, after which we make 
 Ufe of any lawful Means, muft be difcreet. 
 
 For, many Perfons, who very well know 
 what they are zealous for ; who are able to 
 produce very good Reafons why they them- 
 felves are, and why others fliould be fo af- 
 feded ; who can choofe thofe Means that are 
 proper, and will not ufe thofe that are un- 
 lawful, may yet be zealous after fo unthink- 
 ing, fo indifcreet a Manner, as (liall do as 
 little real Service to the Caufe they would 
 afiifi:, as if they indeed wanted Zeal. 
 
 For, if the Want of Zeal in one Perfon, 
 hath often rendered the Ufe of it infufficient 
 in another j it may as truly be affirmed, that 
 
 the 
 
SERMON XIII. 419 
 
 the Indifcretion of it in one Perfon, hath of- 
 ten fubverted the right AppHcation of it in 
 another. For the Sincerity of one, who ufes 
 it gravely, prudently, and fteadily, is not fo 
 eafily to be difcerned, as is the Indifcretion 
 of one, who ufes it frivoloufly, peeviflily, and 
 rafhly. And the Indifcretion, which is evi- 
 dent in the one, often rendering fufpedled the 
 Sincerity, which is not always evident in the 
 other, will rather hurt the Caufe he is con- 
 cerned to fupport, than ferve it. 
 
 In our Difputes, therefore, with Men who 
 differ from us, we muft always be careful to 
 keep that Temper, that ihall permit us to 
 hear with Patience, what another hath to 
 objed; ; and to fpeak with Clearnefs, and 
 Caution, what we ourfelves have to reply. 
 For, as an indifcreet Zeal may tranfport us 
 to fuch Confufion, as will hinder us from 
 being well underftood ; and to fuch Unwari- 
 nefs, as our cooler, and more indifferent Ad- 
 verfaries will thank us for the Advantage of: 
 fo, every Man, will take it amifs, thai, what 
 he fays to fupport his Opinion, is not thought 
 D d 2 worth 
 
420 SERMON XIII. 
 
 worth their Confideration, at leaft, who 
 would perfuade him out of it. 
 
 Sometimes, through an indifcreet, intem- 
 perate Zeal, Men have proceeded even to 
 Indecencies of Language, and a rude Treat- 
 ment of the Perfon whom they would unde- 
 ceive. As if a bitter Refledlion were proper 
 to enlighten the Underftanding, in order to 
 fee the Truth, or to incline the Will to 
 embrace it. Or, as if the Corruption and 
 Frailty of human Nature were not fuch, 
 that, generally fpeaking, Men had rather err 
 with thofe, who ufe them kindly, and whom 
 they love, than be in the Right with thofe, 
 who abufe them, and whom, therefore they 
 difaffea. 
 
 They, who thus think to gain their Ad- 
 verfary, without gaining fome fhare of his 
 Aifedtion, have a better Opinion, both of 
 the Force of their own Eloquence, and of 
 the Towardlinefs of his Difpofition to be in- 
 formed, than either good Men ought to 
 have, or wife and experienced Men can have. 
 
 Snch a Way of exerting our Zeal, as this, 
 is ** not according to Knowledge /' nor 
 
 ought 
 
SERMON XIII. 421 
 
 ought it, upon any Account whatfoever, to 
 be ufed : for, allowing that another's ill- 
 Manners may deferve this rough Ufage, yet, 
 it becomes no Man, that hath better, to 
 give it. 
 
 It may be of fome \J{e, indeed, to cool 
 ourfelves, whom unexpeded Oppofition may 
 have warmed, as looking like fome Satisfac- 
 tion for the feeming Injury that hath been done 
 us, by the Perfon, whofe weaker Judgment, 
 and flower Way of colleding the Force of 
 our Reafonings, would not prefently permit 
 him to clofe with us : but, fure, it always 
 differves the Truth, it would evince. 
 
 Thus, ** may we be zealoufly afFed:ed, 
 ** and yet not well," nor in a difcreet Man- 
 ner. Or rather, ftridly fpeaking, this is not 
 Zeal, but our own Infirmity. For, true 
 Zeal is only a Paffion that is ufeful, in a 
 certain Degree, and under due Reftraints, 
 as all other Paflions are : which Limits if it 
 exceed, it is no longer Zeal, but Fury -, but 
 an Impotence of Mind -, but the Spirit of 
 Oppofition inflamed by our Hatred, or Envy, 
 or Malice : it is a ** Strife that tends to no 
 D d 3 *' Profit, 
 
422 SERMON XIII. 
 
 ** Profit, but to the fubverting of the Hear- 
 " ers :" whom it may incenfe, but will be 
 fo far from convincing that it will rather 
 induce them to fufped, we have fome fur- 
 ther View, in endeavouring to perfuade them, 
 than the bare Good that may arife to them, 
 from their being fo perfuaded ; and make 
 them prejudiced againft better Pvcafon, when 
 it fhall happen to be more calmy offered. 
 
 ; And thiis having fliewn, that, in order to 
 " have a Zeal according to Knowledge," we 
 muft, firft, confider the Nature of this Paf- 
 fion, how warm, and adive, and enterpri- 
 fing it is ; and, from thence, infer the Ne- 
 ceflity we lie under of placing it upon a pro- 
 per Objedl; and, confequently, of inquiring 
 diligently and impartially, what is a proper 
 Obje(fl of Zeal ; and, having found it, of 
 uiing the utmofl Caution, that we do not 
 purfue it by unlawful Means ; nor fruftrate 
 the mofl lav^'fui, by any Indifcretion in ap- 
 plying them ; there remains nothing more 
 for me to do, than to exhort every one, in 
 the Name of our Lord Jefus Chrift, to be 
 fruly thankful to Almighty God, for his 
 
 great 
 
S.E R M O N XIII. 423 
 
 great Mercy manifefted to us, in our won- 
 derful Deliverance from the fad EiFedts of a 
 Zeal, that was, in no Refped:, *' according 
 *' to Knowledge ;" and, to fhew this our 
 Thankfalnefs, in being ready, upon all Oc- 
 cafions, to exert a Zeal, in every Refped:, 
 ** according to Knowledge." 
 
 For, though an extravagant Zeal, founded 
 upon no Reafon, nor limited by any Bounds, 
 purfuing it's End with great Uncertainty, 
 whether that End be right or no ; and with 
 little Solicitude, whether the Means, by 
 which it is to be attained, are lawful or not, 
 be very linful, as refulting from ** the Wrath 
 ** of Man, which worketh not the Righ- 
 ** teoufnefs of God: yet, a wife, fteady, 
 uniform, well grounded, well diredled Zeal, 
 is very acceptable to God, and will enable 
 us to ferve him, which is the beft Way we 
 have to thank him. 
 
 And, indeed, it will be found upon Ex- 
 perience, that there is no promoting any 
 confiderable Good without it. For, God 
 will deny us the Opportunity of recom- 
 mending ourfelves to his Favour, by doing 
 D d 4 him 
 
424 SERMON XIII. 
 
 him true and laudable Service, if we do, 
 not zealoufly inquire after it j or, will, in 
 vain, give us the Opportunity, if we do not 
 warmly embrace it. We fhall content our- 
 felves to be idle Spedators of what palTes 
 before us ; have little or no Concern for the 
 Succefs of one Caufe more than of another; 
 or, through a timerous Inactivity, hope to 
 have that done, by other Hands, which, we 
 apprehend, will be too troublefome, or too 
 dangerous for us to meddle with. 
 
 But, fo long as we have the Power of 
 thinking and of judging ; whenever two 
 Things are fairly propofed to us, we muft, 
 of Neceffity, prefer the one to the other. 
 And a wife and good Man will always think 
 it becomes him to wifh well to, and pro- 
 mote what he prefers. 
 
 For, there is nothing fo well intended, 
 or undertaken, but it may, and, indeed, is 
 likely, for that very Reafon, to meet with 
 Oppofition from bad Men ; which Oppoii- 
 tion will certainly prevail, if it be not as 
 zealoufly withilood, as it is violently made. 
 
 Whoever, 
 
SERMON XIII. 425 
 
 Whoever, therefore, fhall be paflionately 
 concerned, either to promote a good Defign, 
 or to obftrud: a bad one, is engaged in the 
 Service of God ; and cannot better fhew his 
 Thankfulnefs to the Almighty, for any De- 
 liverance from the ill Cbnfequences of a 
 blind and impetuous Zeal, than, by efpouf- 
 ing, with a hearty, fmcere, prudent, and 
 well regulated Affedtion, whatfoever he fhall, 
 after due Inquiry, truly believe to be good 
 and acceptable to him. And then will every 
 Man ** bear him record, that he hath a Zeal 
 " of God according to Knowledge." And, 
 that, •* not being ignorant of God's Righ- 
 " teoufnefs, nor going about to eflablifh his 
 ** own Righteoufnefs," he doth in all Things 
 ** fubmit himfelf to the Righteoufnefs of 
 ** Gop." 
 
IV, 
 
 SERMON 
 
 Preached before the Honourable 
 
 HOUSE OF COMMONS, 
 
 A T 
 
 St. MARGARET'S, WESTMINSTER, 
 
 On SATURDAY, March 8. lyfi. 
 
 BEING THE 
 
 ANNIVERSARY 
 
 Of Her MAJESTY'S happy 
 
 ACCESSION TO THE CROWN. 
 
SERMON XIV. 
 
 I P E T. II. 17.— Latter Part. 
 Honour the King. 
 
 ST. Peter, in the Beginning of this Verfe, 
 commands us to ** honour all Men ;** 
 intimating, that we fhould acknowledge the 
 Dignity of human Nature, wherever we 
 find it : this is what our Saviour did not 
 difdain to cloath himfelf withal, though he 
 was ** equal with God;" and Man was of that 
 Value in his Sight, that his own Blood was 
 not thought too great a Price for his Re- 
 demption. There is, therefore, in fome 
 Senfe, an Honour due to all Mankind, 
 which, when rightly given, will be likely 
 to have a good EfFed ; and which, confe- 
 
 quently 
 
430 SERMON XIV. 
 
 quently, thofe that delight in doing Good, 
 will not fail to endeavour rightly to beftow. 
 Thus, the meaneft amongfl the Sons of Men, 
 mufl have the Honour done him to be con- 
 lidered, in many Refpeds, as not inferior 
 to ourfelves j as entitled to the fame Benefits 
 of our Saviour's Paffion, to the fame Hopes 
 of future Blifs. Does he feel the Returns 
 of Hunger, and Thirft, and Cold ? So do 
 we. Is he liable to Infirmities, to Difeafes, 
 to Mortality ? So are we. And, if we are, 
 in any Thing, fuperior to him, we muft 
 remember, that it is God who makes us 
 thus to differ. The Good confequent here- 
 upon, may be our own Humility, and his 
 Relief. 
 
 Thus again ; the mofl wretched Sinner 
 muft have the Honour done him to be con- 
 fidered as a Brother ftill -, not to be defpifed 
 or injured, though he may be reproved or 
 punifhed : whom we muft endeavour to re- 
 ftore, and whom therefore we confefs to be 
 of that Value that he Ihould not finally be 
 loft : over whom, if he repents, the An- 
 gels themfelves will do him the Honour ta 
 
 rejoice. 
 
SERMON XIV. 431 
 
 rejoice, as they will, to be grieved, if he 
 does not. And (o regardful a Treatment of 
 our imprudent Brother, may induce him to 
 think that Virtue and Reputation worth his 
 while to recover, which he fees another is 
 fo felicitous he fhould redeem. 
 
 And if there is an Honour due to thofe 
 Men, who, by reafon of their Poverty, feem 
 below Regard, and, of their Folly, not wor- 
 thy of it i it is evident, a much greater 
 Honour is to be given to a Perfon placed in 
 any eminent Station, becaufe the Good he 
 is capable of doing, by the Authority with 
 which he is invefted, is of a wider, and 
 more diffufed Extent, and will be fo much 
 the more effedually done, by how much 
 better that Authority is fupported by an 
 Opinion of Wifdom, and Juftice, and Cou- 
 rage, and Power lodged with him ; or, at 
 leaft, by a Deference fuitable to fuch an 
 Opinion. And though he ftiould abufe his 
 Power, yet the Reverence which is not due 
 to the Man, muft be paid to his Charader, 
 and whilft he fills the Place, he muft receive 
 the Honour. For, if a Man may be al- 
 lowed 
 
432 SERMON XIV. 
 
 lowed to withdraw the proper Refped: where 
 the Authority is mifufed ; then muft he be 
 allowed to withdraw it where he is per- 
 fuaded it is mifufed ; then will every Man 
 be a Judge when it is mifufed; then may 
 follow a Contempt of what moft deferves 
 to be honoured, the mofl ufefully employed 
 Power, as well as of what leaft deferves it, 
 the moft oppreffive Tyranny ; then will flow 
 in apace a Difregard to the moft excellent 
 Laws that were ever made, and to the moft 
 wholefome Difcipline that was ever exer- 
 cifed ; and, at length, to every Thing that 
 is juft, or good, or facred. 
 
 And if Honour be thus due to Perfons of 
 Figure, and Eminence, who are but Subjedls, 
 even though they fhould not be adorned 
 with Virtue, there is ftill a much greater 
 Honour due to the King, if not as the Re- 
 ward of Virtue, yet as the giving it will- 
 occafion the fame Good, and as the Negledt 
 of giving it will occafion the fame Evils in 
 a much a greater Degree. Whofo offers an 
 Indignity to the Sovereign, hath in fome 
 Meafure, taken a Step towards Rebellion. 
 
 He 
 
SERMON XIV. 433 
 
 He who approaches him without the Reve- 
 rence due to a Prince, in Time will ufe him 
 without the Decency due to his Fellow-Sub- 
 jed:. Men firft prefume to be familiar with 
 their Prince ; the Awe they fliould have upon 
 themfelves with Regard to him wears off in- 
 fenfibly ; then they begin to think of him 
 meanly ; afterwards to fpeak of him fcorn- 
 fully ', and at laft to ufe him ** vilely, as 
 ** though he had not been anointed with 
 *' Oil." 
 
 Now, if great Honour be acknowledged 
 to be juftly due to the King, as fuch, though 
 he (hould not have Virtue, how great Ho- 
 nour is then due to the facred Majefty, to 
 the confummate Virtue of that mofl: admired 
 and beloved Prince, whofe Acceffion to the 
 Throne of thefe Kingdoms we are here met 
 together with Joy and Thankfulnefs to com- 
 memorate ? Who adorns the Crown {he 
 wears, with the Life {he leads, and would 
 take abundant Pleafure, if thofe, before whom 
 it fliines, would vouchfafe to imitate, what 
 they content themfelves to praife. Who hath 
 as iincere a Solicitude for the Welfare of her 
 E e People, 
 
434 SERMON XIV. 
 
 People, as if they were her Children ; and 
 who, when they are as dutiful, and as affec- 
 tionate as Children fhould be, no longer 
 " weeps becaufe they are not." Who is a 
 true nurfing Mother in her Care and Protec- 
 tion of the eftabliflied Proteftant Church ; 
 and as true a Daughter of it in her Compli- 
 ance with its Dodtrines. 
 
 Having, I hope, made it appear, that great 
 Honour is to be given to the King, I (hall, 
 in the next Place, lay before you the feveral 
 Ways by which he may be greatly honoured. 
 
 The King may be greatly honoured, 
 
 1. By a due Obedience to his Authority. 
 
 2. By the Advice of thofe, who are, in 
 any Capacity, admitted to give him Advice. 
 
 3. By the Fidelity of thofc who are in- 
 trufted, either with the Execution of any 
 Office under him, or with the difpenfing any 
 royal Favour. 
 
 4. By a true Thankfulnefs for his Accef- 
 fion to the Throne. 
 
 The King may be greatly honoured, 
 
 I. By, 
 
SERMON XIV. 
 
 435 
 
 I. By a due Obedience to his Authority. 
 Some, without the leafl: Occafion, have 
 adventured to enumerate the Mifchiefs a 
 Prince may do, and yet be unaccountable to 
 Man, prefuming, that the Prince who fears 
 God, and loves his People, will not be 
 tempted to do 111, though he is fure he may 
 do it with Impunity. But I (hall wave that 
 Method, as knowing, that the Prince who 
 fears God, and loves his People, will never 
 have Occafion for this Defence of his Crown. 
 
 Were there any Reafon to apprehend, that 
 Men were diflatisfied with their Sovereign's 
 Condudl : were there any loud " Complain- 
 ** ings in our Streets" of Oppreffion from 
 the Throne : and did the difaffeded no longer 
 dread the anointed Head they were prepared 
 to violate : then it might be neceffary to draw 
 out all the Forces of Argument we could get 
 together, from the Scriptures, from the Con- 
 ftitution, from the Nature of the Thing, in 
 Order to reftrain a rebellious People from 
 finning againfl their God, and from becom- 
 ing the Authors of greater Grievances than 
 E e 2 they 
 
436 SERMON XIV. 
 
 they aimed to redrefs. But, if, inftcad of 
 this, we have much to love, to admire, to 
 praife, to rejoice at, and to be thankful for : 
 the common, decent Guard, that Majefty 
 fliould never be without, may be fufficient 
 to attend it here. 
 
 And, therefore, I Ihall content myfelf to 
 fay only, that the Obedience due to the King, 
 is a cheerful Submiflion to his Authority in 
 all Things Lawful. It is the Will of God, 
 there fhould in every Nation be a Supreme 
 Power ; whoever has it, has God's Autho- 
 rity along with it ; from henceforth it is 
 God's Ordinance, and not Man's. Goo 
 gave him this Authority indeed for Good j 
 and fo he ought to ufe it : if he does not, 
 he abufes it, and God will punifli him for 
 the Abufe of it. 
 
 To have fuch a Notion, as this, of Obe- 
 dience due to the King ; to refolve to exercife 
 fuch an Obedience whenever there is Occa- 
 (lon for it ; and in the mean Time, Co to be- 
 have ourfelves in our Lives, and Converfa- 
 tions, as neither to do, nor fay any Thing 
 tending to derogate from him, or from thofe 
 
 to 
 
SERMON XIV. 437 
 
 to whom he has committed any Authority, 
 is to do him Honour, 
 
 What then fhall we think of thofe Men, 
 who form abfurd, inconfiftent Schemes of 
 Obedience, to countenance what they wick- 
 edly intend, or to excufe what they, or their 
 Forefathers have difloyally pradtifed? Who 
 acknowledge the King to be Supreme, and 
 yet avow him to be the People's Servant ? 
 Who own, that not one Adl of Juftice can 
 be done to any of his Subjeds but by Virtue 
 of his Authority j and yet affcrt, that an Aft 
 of Violence which they call Juftice, may be 
 done even to himfelf, without it ? Who de- 
 clare him accountable to them, becaufe he 
 may do 111, however he be ordained for 
 Good ; who, when they have ufurped the 
 Power they would punifh, are likely to do 
 more III, and yet not to be accountable but 
 to God ? Verily, if this is their Notion of 
 Obedience to their King, it is fuch as will 
 not do him Service i it is fuch as cannot do 
 him Honour. 
 
 Again, what fhall we think of thofe Men, 
 
 whoie Loyalty fits fo loofe about them, who 
 
 E e 3 arc 
 
438 SERMON XIV. 
 
 are fo little habituated to the Exercife of 
 Obedience to their King, that they are pre- 
 pared to change the Government under which 
 they are proteded, for any Government by 
 which they may be advanced ? Who, to 
 fatisfy a private Refentment, would even at- 
 tempt to undermine the Throne, if the Per- 
 fon that ftands near it, whom they hate, or 
 envy, might be involved in the Ruin of it ? 
 But, thefe Things ought not fo to be. This 
 is not to obey, but to rebel ; not to revere 
 Dominion, but to defpife it. 
 
 Again, what fliall we think of thofe Men, 
 who, though they do not exercife any imme- 
 diate A(fl of Difobedience, yet peeviflily, or 
 •infidioufly endeavour to jfteal away that Re- 
 verence, and alienate that Affection from the 
 Sovereign, which (hould fecure a due Obe-r 
 dience to him ? 
 
 How long (hall Men evade, and defy the 
 Statutes, and Cuftoms of the Country where 
 they live, and to which they owe their Peace; 
 eluding the Intention of the Lawgiver, and 
 fporting with the Sancftions of the Law, 
 Vvhich they fhould obey with Reverence, 
 
 though 
 
SERMON XIV. 439 
 
 though there had been no Penalty annexed 
 to it ? 
 
 How long fhall Men affront, revile, and 
 afperfe Perfons eminent for their Authority, 
 and Service to the Crown, in order to make 
 them lefs ufeful to it in their refpedive Sta- 
 tions j purfuing them with odious Calum- 
 nies, and never-ceafing Clamor, not to be 
 fuffered in a chriftian Nation, nor by a re-* 
 vered. Polity ? 
 
 How long, in this froward Age, {hall every 
 Man think himfelf wife enough to govern 
 Kingdoms ; arrogate to himfelf a Penetration 
 into the deepeft, and moft intricate Affairs of 
 State ; affume the Liberty to judge of, and 
 cenfure political Proceedings ; and be diffa- 
 tisfied, and out of Humour, that he is not 
 employed to direct them better ? 
 
 Laftjy, how long fhall weak Minds, though 
 wifhing well, have no Guard upon themfelvcs, 
 againft felf-interefted and artful Men ; be too 
 credulous of what they hear j too hafty to 
 utter what they have fondly believed ; too 
 carelefs to undeceive thofe whom they have 
 miiinformed 5 and in fhort, too little aware 
 E e 2 that 
 
440 SERMON XIV. 
 
 that many Refledions are uncharitable, per- 
 nicious, and difloyal, though they are true % 
 tending to make Men difafFeded ** to the 
 *' King, as Supreme, or unto Governors, ad 
 ** unto them that are fent by him ?" But* 
 indeed, fuch a Behaviour, as hath been here 
 defcribed, is not to obey the King, is not t6 
 honour the Father of their Country. ♦* A 
 *' Son honoureth his Father, and a Servant 
 ** his Mafter : if then he be a Father, where 
 ** is his Honour ? And if he be a Mailer, 
 *' where is his Fear ?'* 
 
 I fhall now proceed to make it appear that 
 the King may be greatly honoured, 
 
 2. By the Advice of thofc who are, in 
 any Capacity, admitted to give him Adviec. 
 
 The wifeft Prince, however exercifed in 
 State Affairs, or however intent upon the 
 common Good, is not able to adl alone 5 and 
 the wifer he is, the lefs will he choofe to do 
 it. He will rather be content, that thofe 
 about him /hould (hare the Credit of what 
 is ufeful to his People, together with the 
 Blame of what is unfuccefsful. 
 
 To 
 
SERMON XIV. 441 
 
 To Advife a Prince, whether in private or 
 in publick Council, is a folemn, weighty, 
 momentous Tafk. Few are admitted to that 
 Honour, and few are worthy of it. Whoever 
 has Prudence, Vigilance, Faith, Courage, and 
 AfFe(ftion, he is equal to the mighty Under- 
 tiding. He has his Eye every- where; to 
 him the diftant Conne<ftion and Dependance 
 of one Thing upon another lies open : he is 
 watchful of proper Seafons, induftrious, in- 
 defatigable, able to obviate and divert the in- 
 fidious Approaches of Danger to the State, 
 able to throw in timely Succours, and to fup- 
 ply fufEcient Means of Safety : he locks his 
 Prince's Secret within his faithful Breaft fo 
 faft, that neither his Confidence, nor his In- 
 advertence (hall difclofe it -, nor another's dex- 
 trous Artifice, or fubtle Infin nation get into 
 it. He, in (hort, fincerely loves his Mafter, 
 will negledt his own Intereft, expofe his Per- 
 fon, venture his Life to ferve him ; and will 
 take Care, that he (hall do nothing, by his 
 Advice, that will not become a juft, and good, 
 and wife, and mighty Prince. This is he 
 
 who 
 
442 SERMON XIV. 
 
 who is worthy to Advife, and fure to Ho» 
 nour his Sovereign by his Advice. 
 
 A Prince is never more unfortunate, than 
 when he has thofe about him, that love him 
 not enough, and that love themfelves too 
 well i who having Opportunities to make 
 him glorious, if they would faithfully ufe 
 them to that End, do yet employ them to 
 aggrandize themfelves, and make him little. 
 One Vv/hile is he liable to be deluded, by falfe 
 Reprefentations, to beftow his Favours where 
 there is neither Virtue, nor Merit, nor Love 
 to the Crown. Another while, to be impor- 
 tuned to recede from a right Opinion, from 
 a proper Affedlion, from a facred Promife. 
 Another while, to be furprifed into an im- 
 menfe Donation, of little Value when it is 
 afked, but fwelling, after it is granted, jnto 
 a Size exorbitant enough to weaken the 
 Crown, as well as to aftonilh the Subje(fl. 
 Another while, to be flattered into the Abufe 
 of Power, to violate the Laws, to invade the 
 Rights, to force the Confcience, to change 
 the Religion of his Subjeds. But what Ef- 
 fe(fl muil fuch Advice have upon thofe un- 
 fortunate 
 
SERMON XIV. 443 
 
 fortunate Princes to whom it is given, and 
 by whom it is taken ? What Honour can it 
 contribute to them ? What other Effed: can 
 it have, but to bring thofe Calamities upon 
 them, which they who gave the Advice will 
 not fhare ? What plainer, what more deplo- 
 rable Inftance can we have of the pernicious 
 Tendency of fuch Counfels, than what our 
 own Age, and our own Kingdom have pro- 
 duced ? 
 
 Had a late unhappy Prince been fo bleffed 
 of God, as to have had thofe immediately 
 about him, to whom all Religions were not 
 equal; who would not have fuited their Coun- 
 fels to their Mafter's miflaken Zeal ; who 
 would not have infidioufly mifapplied a Doc- 
 trine of the eftablilhed Church, on purpofe 
 to deftroy that very Church : or, had he lifl- 
 ened to the earneft Applications of his greater 
 Council made to him with a Prudence, and 
 a Firmnefs that became the wifeft and beft 
 Patriots ; with an Affecftion, and a Decency 
 that became the moft dutiful and loyal Sub- 
 jects ; he might have been a glorious Prince, 
 and we a happy People. Where fuch Coun- 
 
 fellors 
 
444 SERMON XIV. 
 
 fellors attend the Throne, nothing can hurt 
 the Sovereign if he liftens to them. Where 
 fuch Counfellors attend the Throne, he can- 
 not hurt the meaneft of his Subjects. For, 
 if he makes a wrong Attempt, he flands 
 alone. Thofe who advife it, or approve it, 
 betray his Honour : thofe who do not affift 
 him in it, guard it. If a Prince afks Advice, 
 only that he may have the Approbation of his 
 Counfellor, and not his Opinion, he is a 
 weak Prince ; and if the other gives him his 
 Approbation, and not his Opinion, he is an 
 unfaithful Servant. He is fo far from being 
 folicitous for his Mafter's Honour, that he 
 does what in him lies, both to expofe him, 
 and to ruin him. This difficult Taik is allot- 
 ted to the faithful Courage of the upright 
 honeft Man j he muft venture to difplcafe 
 the Perfon whom he loves. It is eafy not to 
 offend where we affed but little. 
 
 And as the King may be greatly honoured 
 by the Advice of Thofe, who are, in any 
 Capacity, admitted to give him Advice, fo 
 may he, 
 
 3- By 
 
SERMON XIV. 445 
 
 3. By the Fidelity of thofe who are in- 
 trufted with the Execution of any Office un- 
 der him, or with the difpenling any royal 
 
 % Favour. 
 
 In order to the faithful Execution of any 
 Office under the King, thefe two Qualifica- 
 tions are abfolutely requifite ; Affection to 
 the Crown, and Ability to ferve it. 
 
 Men do not perhaps fo often inquire what 
 is fuited to their Abilities, as what is worth 
 their having ; taking it, I fear, for granted, 
 that every Man is fit for any Thing he can 
 get. In the mean while, thofe, who have 
 employed much of their Time, as well as 
 fpent much of their Subftance, in order to 
 attain fome Perfedion in one particular Art, 
 Science, or Profeffion, to which their Genius, 
 and, it may be, fome favourable Opportu- 
 
 , nities of Improvement have led them, do 
 very well know, that no Man, without fome 
 previous Qualifications, either can be fit for 
 any Truft, or be likely to procure any Honour 
 to his Prince in the Difcharge of it. He who 
 is not thus qualified, will of Neceffity be 
 
 defedive 
 
446 SERMON XIV. 
 
 defedilve In his Mafter's Service ; and, in 
 what Proportion any Defedl in Service fhall 
 retard, obftrud, or defeat the ufeful and well 
 concerted Meafures of the Prince, in the fame 
 is he under a Neceffity of doing him a Dif- 
 honour. And therefore, though it be not 
 only allowable, but laudable, for any Perfon 
 to advance himfelf by fair, and equitable, 
 and honeft Methods, yet, if, in order to this 
 End, he fhall attempt to fill an Employment 
 to which he knows himfelf to be by no Means 
 equal, excluding, at the fame Time, another 
 that is every way fitted to honour his Prince 
 in it ; his firft Step is unfaithful to his So- 
 vereign, however beneficial to himfelf j and 
 will lead him, who thus deceives his Prince, 
 to as little folid Reputation in the End, as 
 will accrue to his Prince who is thus de- 
 ceived in him. 
 
 Again, if a Man undertakes an Employ- 
 ment without a true /\tfed:ion for his Prince, 
 without a fincere Purpofe of doing him the 
 utmofl Service that the Nature of his Office 
 will admit of, the fecond Step is as unfaithful 
 as the firft. For, had not thus much been 
 
 prefumed 
 
SERMON XIV. 447 
 
 prefumed to have been intended, he had never 
 been intrufted. For whoever has a Mind to 
 diftrefs the Affairs of his Sovereign, his Em- 
 ployment under him gives him an Opportu- 
 nity of doing it more effedually. 
 
 There is one, I think, fo neceffary a Con- 
 comitant of Affedion, that it may well be 
 doubted, whether Affedion be ever there, 
 where it is not, and that is Diligence. Nay, 
 rather it hath, in fome Cafes, fo near a Re- 
 femblance to Affe6tion, that it may well be 
 doubted, whether it be not the very Thing 
 itfelf. 
 
 Whoever loves heartily fears no Danger, 
 feels no Trouble ; there is a Pleafure in his 
 Toil. Not to ufe the Abilities we have, is 
 the fame Thing with regard to the Service 
 cxpedted from us, as not to have them. And 
 Diligence is fo much in every Man's Power, 
 that the Want of it can in no one be excufed. 
 He therefore, whom either Sloth, or Diver- 
 fions, or fenfual Pleafures, or different Pur- 
 fuits fhall hinder from attending upon his 
 proper Employment, or make unadive in it, 
 cither hath not a due Affedion for his Prince; 
 
 or 
 
448 SERMON XIV. 
 
 or doth not confider, that ill Succefs in his 
 Affairs mufl do him both DifTervice and Dif- 
 honour. 
 
 It is wonderful to fee how induftrious fomc 
 Men will be to gratify their Envy, their Ma- 
 lice, their Revenge j to promote their own 
 Intereft, with that of their Dependants. How 
 laudable, how beautiful would the fame Af- 
 iiduity appear manifefted in the faithful Exe- 
 cution of their proper Bufinefs ? Shall an 
 irregular Paflion keep all our Senfes lively, 
 vigorous, and brifk ? And ihall not the Love 
 of Duty warm us ? Shall a corrupt Affection 
 fummon every Thought, compare the feveral 
 Means of attaining the propofed End, nicely 
 prefer, and fpeedily apply what feems moft 
 conducive to it ? And fhall not the Defire of 
 the Profperity of our Country, and therein 
 of the Honour of our Prince, make us in- 
 tent, inquifitive, adlive, indefatigable ? Shall 
 a Zeal in fome to perplex, to endanger, to 
 fubvert, exert itfelf with a keener Applica- 
 tion, than a Zeal in others to regulate, to 
 prote(ft, and to eftablifh ? Thofe, who, by 
 Reafon of their Integrity are obliged to be 
 
 open 
 
SERMON XIV. 449 
 
 open and fincere, fhould, by their AfFedilon, 
 be difpofed to fupply the Want of Art and 
 Referve by greater Diligence. Thofe, who 
 know they mufl not artfully infufe a vain 
 Terror, nor propagate a ufeful Lie, fhould 
 remember that it becomes them to ufe fuch 
 Induftry in their refpedlive Stations, that 
 defigning Men, who have Recourfe to thefe 
 unwarrantable Prad:ifes, may have the lefs 
 Power to do Mifchief. It is a fatal Calamity 
 to any Conftitution to have its Adverfaries 
 more vigilant than its Friends. How often 
 will they have Occafion to fay, " Behold an 
 ** Enemy hath done this," and have nothing 
 to plead in their Excufe, but that ** it was 
 ** while they llept ?" 
 
 Thus much concerning the Fidelity of 
 thofe who are intruded with the Execution 
 of any Office. What comes next to be con- 
 fidered, is, the Fidelity of thofe who are 
 intruded with the difpenfing any royal Fa- 
 vour. And here I mufl obferve, that the 
 fame Qualifications, which are requifite in 
 the Perfon executing the Office, fhould be 
 always required in the Perfon becoming an 
 F f Objea 
 
450 SERMON XIV. 
 
 Objecfl of the Favour : AfFed:ioQ to the 
 Crown, and Ability to ferve it. Neither of 
 thefe alone is fufficient. AfFed;ion giving a 
 Man only a Defire to ferve, but not necef- 
 farily conveying the Power : Ability being 
 only a Power to ferve, which may be alfo a 
 Power to dilTerve, where it is not direded 
 by Affedtion. Where they are both, the 
 royal Favour fhould be difpenfed as a Re- 
 ward of having acquired the Power to ferve; 
 and as an Encouragement to ufe it faithfully 
 and affedionately j but never as a Return to 
 a Promife of giving, or to a Promife of doing 
 whatever fhall be demanded. For thus royal 
 Favour may be diftributed to the DifTervice 
 of the Prince, and confequently to his Dif- 
 honour. The obtaining a Promife of uni- 
 verfal Compliance may be to his Differvice, 
 becaufe a Man may ufefully difagree. A 
 rational and confcientious Oppofition, even 
 to thofe who aim at the fame good End, 
 may be of Advantage to difcover the moft 
 proper Means to arrive at it. And, the De- 
 fign of a " Multitude of Counfellors, in 
 «* whom," we are affured, *« there is Safety," 
 
 is. 
 
SERMON XIV. 451 
 
 is, many Times, that they (hould differ be- 
 fore they agree. The requiring a Payment 
 for that which fliould be freely given, may 
 be as great a DilTervice ; becaufe it generally 
 fuppofes Unfitnefs. And this, both becaufe 
 thofe who are fo ungenerous to require it, 
 ufually feek after no other Fitnefs but that ; 
 and becaufe thofe, who with great Induftry, 
 and equal Parts, and proportionable Ex- 
 pence, have made themfelves fit to ferve 
 their Prince, either cannot be at a frefh Ex- 
 pence for an Opportunity to do it, or will 
 not (loop fo low as to comply with the De- 
 mand of it. And where there is Unfitnefs, 
 it commonly produces Unfaithfulnefs. For 
 when Men happen to be employed that are 
 ignorant of the Nature of their Office, as 
 they cannot adapt themfelves to the feveral 
 Parts of it with that Dexterity that is re- 
 quired ; fo, being well aware that a Poft 
 filled with fo notable Infufficiency cannot 
 long be continued to them, they apply them- 
 felves to the Revenues of it with a Sagacity 
 that is by no Means to be allowed : in both 
 Refped;s dishonouring their royal Mafter, 
 F f 2 whilft 
 
45^ SERMON XIV. 
 
 whilft they do not ufefully perform the 
 Duty, and yet exorbitantly raife the Emo- 
 lument of the Office they enjoy. 
 
 Befides, what was intended as a proper 
 Reward of fome evident Merit, or as a fea- 
 fonable Encouragement to exercife, and im- 
 prove fome notable Talent, being made the 
 Propriety, and Ornament of a Perfon that 
 has neither, muft neceffarily difhonour the 
 Prince, by giving the World Room to fuf- 
 pedl his Difcernment, or his Equity. That 
 he could not perceive what deferved his Fa- 
 vour, or that he would beftow it where it 
 was not deferved. 
 
 But it may be faid the Prince can fuifer 
 no Difhonour from hence, becaufe his Eye 
 cannot reach to every one to whom his Hand 
 is extended. The Perfon intrufted indeed 
 may, and is ready to take what Difhonour 
 fhall from hence arife to himfelf. But here, 
 though the Minifter is loaded, the Prince is 
 not wholly eafed : but, as the one fufFers a 
 jufl Reproach for being an unfaithful Dif- 
 penfer of the royal Favours fo, the other 
 
 is 
 
SERMON XIV. 453 
 
 Is not perhaps without fome Refle<rtion in 
 employing fo corrupt a Servant. 
 
 I cannot think it of Moment to fay, that 
 this is an univerfal Corruption ; nor do I 
 believe it true. But if it be true, it is no 
 Argument that it is lefs criminal, though it 
 may be, that it is lefs liable to be punifhed. 
 And the Univerfality of it fhews rather, 
 that it needs a Remedy, than is an Excufe. 
 
 The King cannot be in all thofe Places 
 himfelf where the Authority of the King is 
 requilite ; and therefore, where he cannot 
 appear in Perfon, he muft ad by Deputa- 
 tion. And, in all cafes, what would not 
 have been for the Honour of the King to 
 have done himfelf, will not be for the Ho- 
 nour of the King to be done by the Perfon 
 he deputes, and intrufts to adl for him. 
 
 As long therefore as it fhall be for the 
 Honour of the King to encourage Induftry; 
 to promote Arts ; to employ every ufeful 
 Talent ; to reward Virtue, Worth, and Ex- 
 cellency, Affection, or Honefty ; fo long 
 will it be for his Difhonour to have a Truil 
 Ff 3 of 
 
454 SERMON XIV. 
 
 of difpenling royal Favour upon thefe Ac- 
 counts corruptly violated. 
 
 The King would blufh, fhould his gene- 
 rous Heart be confcious that he was the 
 Fountain of Honour in vain ; that all his 
 refrcfhing Streams were diverted from their 
 proper Courfe ; and conveyed by fubterra- 
 neoHs Duds into one grand univerfal Con- 
 fcrvatory ; from thence to be iffued out as 
 Occafion fhall offer itfelf ; whilft the thirfty, 
 in the Language of the lamenting Prophet, 
 moft heavily complain, that they ** muft 
 ** drink their Water for Money." 
 
 As a certain King in the Gofpel, ** who 
 ** would take an Account of his Servants," fent 
 for that. Servant to whom he had forgiven 
 a great Debt, and " faid unto him, O thou 
 <* wicked Servant ! I forgave thee all that 
 ** Debt, becaufe thou defiredft me : fhouldft 
 ** not thou alfo have had Compaffion on thy 
 <* Fellow Servant ?" So might any King 
 who had as freely given a Subjeft any emi- 
 nent Employ, and the power of difpenfing 
 his royal Favour, which he had abufed, 
 fend for him, and fay unto him, ** O thou 
 
 ** wicked 
 
SERMON XIV. 455 
 
 ** wicked Servant ! I gave thee for thy En- 
 ** couragement more than thou couldft have 
 *« defired of me : oughteft not thou alfo to 
 *' have had that Generofity towards thy Fel- 
 ** low Subjeds as freely to have encouraged 
 " all that Defert that could not but be taken 
 ** Notice of by thee ? Is it for the Honour 
 ** of the Father of his Country that thou 
 '* ingrofTefl all his Bleffing ? Is it for the 
 '* Honour of his paternal Love that he hath 
 ** not *' another Bleffing" for him that cries 
 *' unto him, ** Blefs me, even me alfo, O 
 " my Father ?" 
 
 I come now, in the lafl Place, to ihew 
 that the King may be greatly honoured, by 
 a true Thankfulnefs to G o d for his Accef- 
 iion to the Throne. 
 
 I fliall not here inquire what Thankful- 
 nefs is due to God for the Acceffion even 
 of a bad Prince to the Throne ; becaufe, 
 that not being the Cafe of thofe before 
 whom I fpeak, and whom I am to exhort 
 to the Performance of the Duty, neither 
 needs it be the Matter of my Inquiry. But 
 F f 4 thus 
 
456 SERMON XIV. 
 
 thus much however I will adventure to fay, 
 that if there be as great Thankfulntfs due 
 to God for the King '* he gives us in his 
 ** Anger," as a Punifhment of our Sins, and 
 as a Motive to an entire Dependance upon 
 him, as there is for any Afflidion he is 
 pleafed to vifit us withal for the fame good 
 Ends : nay, if fome Thankfulnefs be due 
 to God even for a bad Prince in this Refpedt, 
 that it would be a greater Calamity to a 
 People to have no fupreme Power amongfl 
 them, and confequently to be left at Liberty 
 to do whatever each Perfon fhould think fit, 
 than to have the worft King fet over them 
 that ever reigned, as I conceive, it would : 
 then is there, in fome Refpecfls, fome Thank- 
 fulnefs due to God even for a bad Prince. 
 And, if it be allowed me, as, I am fure, in 
 this Place, it will ; that we of this Nation, 
 have the Happinefs to be governed by the 
 beft Prince in the World j then muft we 
 look upon ourfelves as indifpenfably obliged 
 to honour her Acceffion to the Throne of 
 thefe Realms, and her Prefervation thereon, 
 with as true a Thankfulnefs as we can pof-^ 
 
 fibly 
 
SERMON XIV. 457 
 
 fibly pay : even fuch a Thankfulnefs as may 
 engage Almighty G o d fo far in our Favour 
 as to continue this great Bleffing to us for 
 many Years to come. Nor have vi-e, I think, 
 a better Way of being truly thankful, than 
 
 By confidering the Greatnefs of the Blef- 
 fing we enjoy, together with the Undefer- 
 vednefs of it : and efpecially. 
 
 By endeavouring to deferve the Continu- 
 ance of it, by our virtuous and religious 
 Lives. 
 
 And here, if there be great Reafon for 
 every one of us to be thankful for the Con^ 
 veniencies of Life, which each of us enjoys; 
 if there is yet greater Reafon to be thankful 
 for any particular Mercies vouchfafed unto 
 any of us ; how great Reafon then muft 
 there be for our beft and moft fincere Re- 
 turns of Thanks for fo valuable a Bleffing 
 as that which afFed:s a Nation ? If we com- 
 pare it with a national Calamity, and find, 
 that we cannot, with any tolerable Patience, 
 fo much as think of having our Laws and 
 Cuftoms changed ; our Religion polluted ; 
 our Perfons enilaved; and a Stranger to reap 
 
 what 
 
458 SERMON XIV. 
 
 what he has not fown, even the Fruit of 
 our Toil J we fhall then not fail to have a 
 right Senfe of the Greatnefs and Extenfive- 
 laefs of that Blelling which reaches to every 
 one that is defended from Violence ; pro- 
 tedled in Liberty ; fecured in the quiet Pof- 
 feffion of whatever Providence has affigned 
 him ; and undiflurbed in the free Exercife 
 ©f the true Religion he fincerely profefles. 
 
 And if much be due to God from us, on 
 account of the Greatnefs of our Bleffing, 
 how much more is due when we confider 
 the Undefervednefs of it? To be a fmful 
 People, and not to be confumed, is a great 
 Mercy -, and we ought to adore the For- 
 bearance that leaves us Room to repent. To 
 be a linful People, and to have the Reward 
 of Uprightnefs conferred upon us, is an 
 ineftimable Favour ; and we ought to adore 
 the Goodnefs of God who thus " poureth 
 *.* his Benefits upon us." And the lefs we 
 can prefume that for ** our own Righteouf- 
 ** nefs the Lord hath done this," the more 
 readily ought we to acknowledge, with a 
 moft pious Joy, and with the utmofl Thank- 
 
 fulnefs 
 
SERMON XIV. 459 
 
 fulnefs that our elated Hearts are capable of 
 conceiving j and our ** Mouths out of the 
 ** Abundance of our Hearts of Speaking ;" 
 that it is, ** becaufe he had a Favour unto 
 " us." 
 
 But alas ! inv^ard Joy, and outv^ard Ac- 
 clamations, though they are a Proof that we 
 think ourfelves happy, and that we love 
 and honour the Prince that makes us foj 
 yet are they not the beft Proof we can give, 
 or will be expected, that we are fo truly 
 thankful, or that we ardently defire God 
 fhould fo accept our Thanks, as to prolong 
 our Happinefs. If we would be truly thank- 
 ful, in a manner acceptable to God, and 
 beneficial to ourfelves -, in a Way that will 
 pleafe him, and affift our own Wiflies of the 
 continued Profperity of our Sovereign, we 
 muft be truly good. This is Duty, this is 
 Service, this is Gratitude, this is Praife. Our 
 own Virtue, as it will procure his Bieffings, 
 fo it mufl return him Thanks. Our Virtue 
 will recommend our Piety. Nor, when we 
 pray for " Length of Days" to our Prince, 
 will our Devotion deferve to be regarded till 
 
 we 
 
460 SERMON XIV. 
 
 we faithfully perform our Duty, or fin- 
 cerely refolve to do it. To deferve any Thing 
 at the Hands of God, is, flridly fpeaking, 
 impoflible for thofe, whofe Condition it is, 
 when they have done all they can, to be ftill 
 *« unprofitable Servants :" but yet our Virtue, 
 and our Piety, are fo regarded by God, as, 
 by him, to be abundantly rewarded ^ and to 
 entitle us to the Accompli(hment of our 
 fincere Defires, even the continued Honour 
 and Profperity of our Prince, the greateft of 
 all temporal BlefTings. If, as the wife Man 
 affures us, "for the Tranfgreffion of a Land, 
 «* many are the Princes thereof, but," then, 
 as he alfo affirms, **by Men of Understanding 
 ** and Knowledge the State thereof fhall be 
 ** prolonged." And fo indeed it is very likely 
 to be from the Nature of the Thing. For 
 where there is this Knowledge there every 
 Thing we do will have a natural Tendency 
 to advance the Honour and Profperity of the 
 Sovereign which we fo paffionately defire. 
 
 For where there is this Knowledge, there 
 is Submiffion to the higher Powers ; Obe- 
 dience to the Laws of Men for the Sake of 
 
 God i 
 
SERMON XIV. 461 
 
 God ; no ** defpifing Dominion," nor ** fpeak- 
 ** ing Evil of Dignities;" a quiet Behaviour, 
 and a peaceful Mind. 
 
 Where there is this Knowledge, there is 
 an Opennefs and Simplicity of Addrefs to 
 the Throne, in thofe who have the Honour 
 to approach it ; an invincible Integrity, that 
 can neither Flatter, nor Deceive; that would 
 not offend, and yet will adventure to diflike 
 what the Prince fliall intend to his own 
 Hurt. 
 
 Where there is this Knowledge, there is 
 Fidelity in Truft, Affedlion to the Crown, 
 a Zeal to ferve it, a juft, and generous Dif- 
 pofition to reward the virtuous, to employ 
 the ufeful, to promote the publick Good, 
 and thereby to ** Honour the King." 
 
 FINIS. 
 
r? 
 
 ;i